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VOL. 3 JAWMTf, 19g6 NO. 1 

"'Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


Lift up jovx head, despondent Christiarij 
Fling to the winds your needless fears | 

Zion's bright King^ your and Savior, 
Says you shall reign a thousand years, 

If^Jhat if the clouds, one little moment ^ 
Hide the sweet light where morn appears? 

Bright is the day, where Christ in glory. 
Says you shall reign a thousand years. 

Strong are the foes thy path surrounding. 
Scorning alike thy prayers and tears; 

Sxfeet is the voice of Him whose proroise 
Says you shall reign a thousand years. 

A thousand years! day of glory! 

'Tis the bright star, when morn appears j 
The herald davjn of blissful ages. 

And every day, a thousand years • 

A thousand years my cwa beloved! 

»Tis the bright day from heaven unroll *d| 
^Tis the the glad raorn<, whose fadeless glory. 
Prophets and bards so long foretold, 
"And they lived and reigned with 
Clorist a thousand years." -Rev. 22s h* 

THE PILOitffi 

THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt; 3, Box 1378, Modesto, Calif. 

111 the first chapter of Genesis we are told that 
in the beginiiin.;^ (.of tpjae), the earth was vdthout 
form^ and darknaess xjas upon the face of tlie deep. And 
at tiie cornrpand of God there X'^as light, "And God di- 
vided the light from the darlmess. And God called the 
light Da7^ (witli a capitol D) and the darloiess he call- 
ed llight, (with a capitol IT) imd the evening and the 
morning were the FIRST DAY*" 

Thus x/e have the account of the biginning of time; 
or DAI OJIE of the itieasure of tirae as it "pertains to 
the existance of' this world and" the history of manl<:ind 
upon this earth J- and shall continue until , another 
epoch, described in Rev. 10:1-6, when an an{5el from 
heaven/ clothed in rnajestical appearance, shall stand 
irill one foot upon the sea, and the otlier i^Don the 
earth, and with uplifted hand, shaH swear by liim that 
liveth forever and ' ever, that there shall be time no 

The Dible does not claii'si that there w'as no existance 
before the beginning of time 5 but ratiier tliat there 
was infinite being, -and habitation and order in tiie 
universe before --bliis world was.^ (See 'Job 38: ii-?^ ^■>t» 
John 17s p> I Cor. 2t 1, Titus 1: 2.) And that such 
being and order- will not terminate vfith the end of 
tiiuej but when ^dme is no longer, ^^ then xoli be eternity. 

. In tlie first t-i-:o chapters of Genesis we have an 
account of the six days of creation, followed by a 
seventh day of rest, or Sabbath.- In a riianner there 
are only seven days, xfhich we call a iireelci and then 
a now week begins and runs another course of seven days. 
Tnis seven day cycle has repeated itself over and over 
since the first creative week, but there were no more 


days of creations -but the great Sabbath or rest- because 
it was finished* Gen. 2s 1 says, "Thus the heavens and 
the earth were finished and all the host of them. ^ And 
on the seventh day God ended his work which he had made 3 
and he rested the seventh day from all his tjork which 
he had nade.^' Here the word "rested" is used -in the 
sense that he ceased to do any further acts of creation, 
and because he ceased from any fvirther works of crea- 
tion, no mention is made of any eigth day. Thus the .- 
seven day week was a complete unit of tirae, and by it ;. 
God meas-ored time to his people, and thus wove into 
their history and worship the impressions ai^d pattern . ,, 
of the plan of the ages. Throughout the Bible, the 
seven day week, or m.ultiples of it, always signifies 

Miat' Tiiighty things were done ifi those sijc days of 
creationi Could our minds be pro'oerly impressed x-dth 
the magnitude of the fact that this world and all that 
is in it were created in those si^; days. There is no 
evidence within the Bible, or outside of it, that there 
has been any acts of creation since that tiirie. Even 
those who do not believe the Genesis account freely 
adrriit^ that there has been nc ■ mora creation within^ 
what they call, historic tiraas. ;.:•.:' 

Because of the 'ihe:^q3erience and liriiited understand- 
ing of the finite huiaan mind, find it difficult 
to believe that the six days of Genesis 1, were days 
like our days now, and undertake to read into it some 
other meaning than wiiat it seems to say. Some have 
supposed that ^^one day" in Genesis 1, represents one 
thousand years^ and others thinlc the tliree days before 
tlie sun and moon x^iere made were of unmeasiu'ed duration, 
because verse lU says, "and let them be for sl-ns, and 
for seasons, and for days, and for yeai^s." But tliere 
is no evidence within the account to support these 
ideas. Md if we irere to accept them our difficulty 
of tmder standing it would be greatly increased* 

If one day represents one thousand years, then 
supposing ' the day and night about equal, there would 
be^^OO years of day and ^00 years of night alternating 
for that si3c day period of creation. And so with the 


supposition that the first three clajrs were of unineaser- 
ed clurationi there would also of necessity be three 
alternating periods of night of equal dtiration with 
the day» Such a condition vrould be to repeatedly re- 
vert to the chaotic condition which existed before God 
comanded the light to shine out of darloiess, before 
the beginning of time. To accept such idea.s would 
greatly confuse the meaxiing of the context. 

¥e cannot ignore verses h and ^ which says, "God 
divided the light from the darlmess* And God called 
the light Day, and the darloiess he called Night. And 
the evening and the morning vxere the FIRST DAI." i\nd 
then the "second day," and "third day," and so on xm- 
iformly through the sixth day, mth no. change of ex- 
pression or implication. It is more reasonable and 
easier to understand the account as it reads; tliat the 
evening and the morning in verse $ was the FIRST DAI, 
and tlie sun and moon x^ere rriade on the FOURTfl DAI, to 
"rule" the day and the night which had already been in 
progress for three days, but was controled by some 
other means until those mighty orbs were raade. Tlie 
Spirit of God that moved upon the waters, and the Word 
of God that commanded the light to shine out of dark- 
ness, xTOuld be abundantly able to control the night and 
day Until God could create the sun and moon, and com- 
m.and them to take over that function. 

It is wiiolly conceivable that the svn is but a part- 
ial concentration of the light of God, "I'tiich no man 
can approach ixnto." (I Tiim. 6: 16.) "This is the 
message which we have heard of hira (Jesus), and declare 
unto you, that God is light, and in him is no darlaiess 
at all." (I John 1: 5*) 

It is generaly accepted that Hoses wrote both the 
books of Genesis aaid Ebiodus. And he says in E:c. 20: 11, 
•'For in six days the Lord made heaven and earth, the 
sea, and all" that in them is, and rested the seventh 
day." In. this statement which is repeated in Ex. 31:17j 
there is no indication that Hoses was aware that the 
3±K days of creation were not of uniform duration, or 
any different from the days of his o\m time, 

w'e have alrea.dy stated that in the Genesis account 

THE PILGiffivi 

of the creation, no mention is made of the eighth day 
or the day after the Sabbath. It is because the creat- 
ion week was to be a true pattern of God's eternal jolan. 
This world and all that pertains to it was finished and 
God entered into restj and so the apostle says in Eeb, 
Us 3^ that the "works were finished from the foundation 
of the world* ^' God entered into "rest" from the foun- 
dation of the world, and there remained a rest for the 
people of God* Adam did not enter into God's rest|but, 
instead, he was di-^iven from Paradise to till the ground 
in sorrow and the sweat of his face for a living; 
And verses 2-6 says, "They to whom the gospel x^ras first 
preached entered not in because of unbelief; " (See^^Heb, 
3t 18--i90 Theref credit remained that someone must 
enter God's rest* Sp he says in verse 3^ "For we which 
have believed (in Christ) do enter i/ito rest," And 
verse 10 says,' "For he that has entered into his rest, 
he also hath ceased from his own works, as God did from 
his*" And to this agrees the' wojrds^of ^Jesus when he 
says, "Gome unto me all ye thai/'are "heavy laden, and I 
will give you rest." (Matt, lit .28*) 

As there are only seven days in a week, the eighth 
day is in reality the first day of a new week, and 
therefore symbolizes a new.erai vis., A IMJ" CPuEiiTIONj- 
begotten in Christ Jesus by the Spirit* 

Redemption was promisee^ in Eden at the time of the 
fall, but it could not be inaugurated until the Old 
World, or First Creation had run its course, which cul- 
minated in the great deluge. After the flood God call- 
ed Abraham to be the father of the new race) and in 
Genesis 17:? promised him a son, through whom vas to 
come the Redeemer- the "Firstborn" of the new Creation. 
Therefore God coiiffiianded Abraham to circuncise Isaac on 
the eighth day. This was a proper syrabol of the new 
order a:ad the means by which it was to be.^|ccomplished* 

As this nexf race of God's people was to/loegotten in 
Christ, the promised seed, by the Spirit (oorn of the 
Spirit) the ciir^cumcision, tlierefore, signified that the 
natural birth by the flesh ajid blood of Adam, who was 
taken from the ground, was to cease (be cut off), and 
in order to remain true to the pattern, the first week, 

(continuea on page 17* ) 




As we therefore have opportunity^ let us do good 
unto all men especially unto them who are of the house- 
hold of faith. Gal. 6: 10. 

The New Year 1956 is upon us^ as all former years 
have come and gonej leaving upon God's time-table a 
record of our lives ^ and recording the cdiring and going 
of humanity upon this stage of existance. The New Year 
is but a mark in time of a certain length of duration 
of continuous movement that God has begun^ and can ter- 
minate according to his good pleasure and purpose. 

¥e have entered upon this condition at various years 
in the past^ and have become a part of the ways of time. 
We often do not appreciate the place we occupy , of re- 
sponsibility for our actions as we pass along the years 
to the end of otir journey. Daily opportunities for 
action are presented unto us either for good or evil, 
and the temptation or urge to act comes up for our 
decision, and as we decide so it is. 

We all have the opportunity to do goodj everything 
that God has told us to do is good^ as well as what 
not to do is evil if we do it; even to him that knoweth 
to do good and doeth it not, to hira it is sin. James 
U: 17. So we have responsibility when opportvinity to 
do good is presented unto us , Opportunity for good 
indicates a need for helping others that we are able 
to perform, so what is an opportunity for action for 
one may not be for another. 

Doing good to others can be performed in roany ways, 
and to many classes of people. Wo good deed can be 
done without the help of Godj all good comes from God. 
The good seed, the Word of God entering into the heart 
grows to produce fruit, and. a desire to help others- 
to do good unto them. 

Oixf first and general means of doing good unto all 
men is through prayer, I Tim. 2: 1,2, in four ways: 
supplications, prayers, intercessions, and giving of 
thanks. We receive benefits from God through people 5 
so God has arranged we can give the good he gives us. 


to others. Vlhj the Christian can supplicate and inter- 
ceed for others I do not knowj it is the duty of them 
to do so^ because God enjoins it^ James S> 16# In 
praying for others we can ask God to give us opportun- 
ity to help them. The. unfortunate „ ones in life are 
always in need of help, Mark lUs 7j VJhensoever ye i^jill 
ye may do them good Jesus says* 

In doing good to others we follow in the steps of 
Jesus;. Peter says, '^How God appointed Jesus of Ma^iareth 
with the Holy Ghost and mth power, who went abovit doing 
good and healing all that were oppressed of the devilj 
for God was with him," Acts 10: 38 • So this brings to 
our notice another class "oppressed of the devil" what 
a conditionl of Satan* s work! All under him are op- " 
pressed. He is a hard master and we can help in the 
healing work to deliver them from the power of darkness. 
True the poor oppressed sinner must come to God to be 
healed. Jesus says, "All that the Father giveth me 
shall come to me; and him that cometh to me I mil in 
no mse cast out." John 6: 37. If w©- will we can point 
the sinner to Jesus, and so help the^t God's goodness 
may enter into their lives* 

The rtiling class, those in authority- pray for them 
and lead a quiet and peacable life in all godliness and 
honesty, that is doing good to them; to be respectful, 
kind, and concerned for their welfare. The self right- 
eous class: Rray for them and at opportimity reprove -ttea. 

There is another class- The household of faith; w3 
are in a special manner adm^onished to do good unto them. 
Here in the daily walk of life,, the kindi:'ed association, 
the mutixal bond and tie. -"Inasmuch as ye have done it 
unto one of the least of these my brethren ye have done 
it imto me," Ilatt, 25: UO. Jesus commends doing good 
in secret. Matt. 6: U. We should novel* do good just to 
be seen of men, but out, of true desire to help in time 
of need. May the Mew Year find us -more concerned for 
the welfare of others. And let us not be weary in well 
doing for in due season we shall reap if we faint not. 
And the old saying: "Do all the good you can, in every 
way you can, to all the people you can." 

Star Rt. Sonera 5 Calif. 



I'Je find in I Cor. 13 that now abideth faith^ hope^ 
charity^ these tliree; but the greatest of these is 
charity, Cha^rity being perhaps the crox-ming quality 
in the religion of Jesus Christy without which, all 
othex* religious endeavors would not avail to reach 
Divine acceptance. Yet hope also is a motive, power in 
the heart and inind of the child of God that beckons 
him or her on • and on toward the celestial and eternal, 
inheritance in the realms of glory that are midef iled 
and that fade not away, and reserved by God in heaven 
for all his obedient and faithful, ones. 

Hope is the • legitimate desire or anticipation in 
the prospect of a glorious fulfilment of a promise 
given I its fulfilment however yet unseen except as by 
faith in the Almighty and Infallible God, Faith in God 
being the foundation upon which all living hope and 
true Christian activity must rest^ is. the stepping stone 
to the lively hope that anchors ,the soul both sure and 
steadfast, and- vjhich entereth into that vfithin the vail. 

Job;, of whom it was said. There is none other like, 
him in the earth, a perfect and upright man, one that 
feareth God and escheweth evil, and holding fast the 
integrity upon,-Vjhich he could build his profoxmd ,and 
glorious hope wherein he could say^ "For I know that my 
redeemer liveth^ and that he shall stand at the latter 
day upon the earth r- , , , l-'Jhom I shall see for myself, 
and mine eyes shall behold and not another 3- what hope 
he had. Though far in the distance he must wait for 
its fruitage. 

How barren and void of hope was our .condition when 
at one time we were x-rithout Christ, being aliens from 
the cortimonwealth of Israel, and strangers from the 
covenants of promise, having no hope and without God 
in the world. '»But nox^r in Christ Jesus ye who some- 
tiiues were far off are made nigh by the blood of Christ." 

The apostle Paul in Romans 8: 2I!. says, "For we are 
saved by hope: but hops that is seen is not hope: for 


what a man seeth, why doth he yet hope for? But if we 
hope for that we see not^ then do we mth patience wait 
for it." The sarae apostle said^ "By grace are ye saved." 
A true and living faith is a basis for hope. Hope prom- 
pts and is an incentive to obedience ^ and obedience to 
•the xdJLl of God is the stepping stone to the grace of 
God by irjiiich we reach eternal salvation. 

In Titus, ch. 2, we read of a blessed hope, "For the 
grace of God which bringeth salvation hath appeared to 
all men, teaching us that, denying ungodly and worldly 
lusts, we shoiHd live soberly, righteously, and godly, 
in this present worldj looking for that blessed hope, 
and the glorious appearing of the great God and our 
Saviour Jesus Clirist| who gave himself for us, that he 
might redeem us from all iniqixity, and purify unto him- 
self a peculiar people, zealous of good works." 

Vlhile the hope of eternal life is a most glorious 
and sustaining element to all on the Christian pilgrim- 
age, yet this hope can only be foionded and built xipon 
true Christian integrity. There can be vain and fruit- 
less hopes, rfe read in the book of Job that "The hope 
of the hypocrite shall perish.". 

The definition of Christian integrity might be term- 
ed as Loving the Lord x^ith all the heart, soul, mind 
and strength, and our neighbor as our self. Here would 
be no room for loving the world mth its sinful vanit- 
ies, and devices of Satan, of which we should not be 
ignorant. Should we place our hope upon a false prem- 
ise j then how sad, how disappointing, what remorse, 
when we meet: that time spoken of in Rev. 22.5 12, "imd 
behold I come quickly; and my reward is with me, to 
give to every according as his work shall be," And 
then our plea might be. Lord, Lord, have we not proph- 
esied in thy name? and in thy name cast ovit devils, 
and in thy name done many wonderful works? /md the 
answer would come, "I never knew you: depart from me, 
ye that work iniquity. 

How beautiful ihe language of the apostle Peter, 
I Peter ch. 1, "Vtierefore gird up the loins of your 
rrdnd, be 'Sober and hope to the end for the grace that 
is to be brought unto you at the revelation of Jesus 


Christy as obedient children^, not fashioning yourselves 
according to the former lusts in yoxir ignorance. But as 
he which hath called you is holy, so be ye holy in all 
manner of conversation." Here he tells of being re- ; 
deemed from our vain conversation by the precious blood 
of Christ, and that our faith and hope might be in God, 
"seeing ye have purified your souls in obeying the 
truth through the Spirit unto unfeigned love of the 
brethren, see that ye love one another with a pure heart 

Some of the precious words of the Psalmist David are 
these, "Behold the eye of the Lord is upon them that 
fear him, and upon them that hope in his mercy, to de- 
liver their souls from death, and to keep them alive in 
famine.^' Also these cheering words, "1'Jhy art thou cast 
doim iry soul? and why ai^t thou disquieted in me? Hope 
thou in God, for I shall yet praise him, who is the 
health of my countenance, ' and my God»" 

Mio can afford to miss, to neglect or let slip the 
precious opportunity of getting into the proper relat- 
ionship vrith God that will entitle him to the BLESSED 
HOPE of seeing our holy God in his dazaling beauty when 
every valley shall be exalted^ and every mountain and 
hill be made low, the crooked be made straight, and the 
rough places plain. IJhen the holy city Kex'T Jerusalem 
shall come dox-m from God out of heaven, prepared as a 
bride adorned for her husband, VJlien the tabernacle of 
God xd-ll be with men on the New Earth where he will 
dwell with them, and they shall be his people, and God 
himself shall be irjith them and be their God.- Wipe away 
all tears from their eyes. No more death, sorrow nor 
cr^dng neither any more pain. "Blessed are the pure in 
heart for they shall see God." 

Oh there ^s a better world on highj 

Hope on thou pioiis breast; 
Faint not thou traveler; on the sky 

Thy weary feet shall rest. 

Rossville, Indiana. 


THE ^^^Y IfflEilCE I SHAIi NOT RETUHN.- JOB 16 s 22. ' 

Some years ago a brother was driving his early rfiodel 
car of days gone by -when suddenly he was rebuked in 
warning notes-*. "This is- a one-xfay street!" 

Quickly the brother replied- "I>m only going one wayj" 
But far more profound than he thought was the solemn 
truth that he uttered. As that brother's life on earth 
is past, he bears xd.ttness that not only his auto^ but 
also his course of living, is going only "one way." Eis 
reply echoes the singlr direction- that both he and his 
fellow travelers have been moving since God divinely 
ordered time and made man a subject of the same. 

As we bid adieu to another jesx^ and embrace a new 
one, we are again solemnly reiTiinded that each year finds 
us all farther on as vje are divinely called to move on- 
ward in the frail stream of humnity idth never, for a 
single second, the privilege to return to any of our 
liie in the past. Not willingly, but truthfuly, must 
we learn the fact expressed- in the refrain that we some- 
times sing: 

I am on a one-way track. 

No changing trains, or corring back. 

Time, the divinely ordered master of all- our life 
and circujiistances, and even of our future and eternity, 
would remind us that those happy days and scenes which 
we thought made up life in the past were but dots xxliich 
colored the "moving pictiure" upon vjhich we shall never 
again gaze. The scenes now recalled, either joy or 
sorrow, were after all, only overnight cainping grounds' 
where we X'jere allowed to stop briefly along duronx-iard 
journey of life, 

Hoxf often x^e, wished to camp' longer, and just spend 
time at those happey stops of life, but like the sales- 
man replied, "No, I cannot I I must go on." Thus how 
often TIME solemnly rebukes us, saying to us over and 
over again- "No I x-je cannot stop. We must go on.^^ 

Tixae woxfLd remind us that the precious treasures of 
life are not the castles that X'je bxuld, nor the gold, 
that X'je hoard, but the wise opportunities that x^e em- ' 


brace, and the costly investments that we raake out of 
the present minutes^ hour s^ days, and years that our God 
of love is so graciously giving to all of us, rich and 
poor alike. 

Again TBlE is joining the ¥ord of God (Heb. 6 si) 
and is calling us perhaps louder than ever before, ^teb 
us go onl" But let us be careful that we are not going 
in the wrong direction on our God-chosen way of life • 
Let us not park along the xjay where we are divinely 
forbidden to stop. Time would tell us that life is not 
to be spent on the "parking lots" of this sinful Txcrld, 
but in hwably.and watchfuly traveling onward and for- 
ward on our God-planned ^'one way" street of life. Let 
us go on! And let us drive carefuly and hopefully. 

And^ if svrifter^ fleeter, and faster 

¥e must leave behind the irrevocable past. 

Then verily, if faithful^ joyful, and hopeful. 
We shall reach our eternal home at last, 

-Gospel Herald, by Orrie D« Toder, 


A certain man with whom I once worked in the build- 
ing trade, used to say, when we xfex*e crowded into some 
space tco close for two to work, "Dan»l there *s not room 
for both of us in here and one of us will have to get 
out, and it won^t be me." Vfliile this was said jokingly, 
I have often thought, hox^ very typical the idea is of 
human selfishness in all walks of life; among children, 
young people, married couples, church members and neigh- 
bors |- One mil have to give up and it will not be mej,^ 
one will have to bear the heavy load and suffer and it 
will not be me^ one will have to sacrifjLce and it will 
not be me. But when there are benefits and privileges, 
and not enough for both; then "I have the right and I 
want my ox-m," 

But with the self-denying Jesus, who though he was 
rich, became poor for our sakes, there was not room for 
him and the self-righteous Pharisees | and one had to go; 
-and it was Jesus; "who also hath once suffered for sins, 
the just for the unjust^ that he might bring us to God." 



(Concluded from December.) 

Their nattiral descent fropi Abraham and outward cir-' 
cumcislon seemed to them to constitute a sufficient 
title to an inheritance in the kingdom of God» They 
Here the ones who could strain at a gnat and sxfallow a 
camelj blind leaders of the blindj as our Lord calls 
them in his fearful denunciation, Matt. 23: whited sep*- 
ulchres, outHardly beautiful^ but within full of. dead . 
men *s bones and all uncleanness. Instead of ax\rakening; 
in the people <, by the dicipline of the law^ the knowl- 
edge of sin and sincere repentance , and, by the exposi- 
tion of the prophets, a longing for redemption^ they 
rather promoted, by the abuse of the law, a hypocritical 
formalism and spiritual pride^ by the abuse of prophecy, 
a'-fanatical spirit of political revolution^ and by both, 
the final destruction of their nation. 

At the time of our Saviour ' S- appearance the Phai'isees 
occupied, at least in Judea, almost all the posts -of 
instruction^ were held in the highest veneration ;by ; the 
people as the only true expomiders of the Scriptures • 
and the lawj stood at the head of hierarchy^ and formed 
the majority of the Sanliedriin, (comp. Acts. $i 3U. 23s 6 
sqq.) The New Testament" gives us a full account of 
them., and shows them to us as the deadly enemies of our 
Lord. The Talmud, which was composed about the end of 
the second century and beginning of the third, breaths 
throughout the spirit of Pharisaism, 

It would^be wrong hoxrever, to suppose that all the 
members of this sect were hypocrites and ambitious 
hierarchs. There were among'- them those, who like Hico- 
deraas, (Jno. 3: 1. Iilv. 12: 3U)5' honestly sought the 
truth, though they were bound by the fear of men. Many^ 
though a small minority, certainly strove earnestly to 
be righteous and holy before God, and experienced such 
painfiil inward conflicts, as Paul, himself once a phar- 
isee and even then, like his master ^ Gamaliel, undoubt- 
edly a noble and earnest iTian, relates in the seventh 
chapter of his epistle to the Romans 3- conflicts which 
ended in a helpless cry for redemption, (Rom. 7: 2k)* 


Hence raany of the Pharisees embraced the Christian 
faith, (Acts. 15 s 5)v "^^^^ faith they might apprehend 
in two ways. Either they might become as zealous for 
justification by faith^ as they had fomerly been for 
justification by their oim works | like the great Apostle 
of the Gentiles. Or they might drag in with them much 
of the Pharisaic leaven of self-righteousness and out- 
VTai*d legalism, and thus hinder the pure development of 
pure Christianity, This we observe already in the 
Judaistic opponents of Paulj and we trace it through 
the xdiole history "'of ..the church, in which there is 
Pharisaism, enough to this day, baptized indeed mth 
water, but not with the fire of the gospel. 

2. Directly opposed to the Pharisees and their stiff 
conservatism stood the less numerous S/iDUCEES. They 
rejected all tradition, and would aclmoviledge nothing 
but the x^itten law to be of any religious authority. • 
Many learned men maintain, that, of the Old Testament 
canon, they rejected all except the Pentateuch j but 
there is no sufficient proof of this, and it is in it- 
self ii^iprobable, since the Saducees held seats in the 
Sanhedrim, (Acts 23: 6 sqq.), and sor.ietimes exercised 
even the office of high priest. It is certain, however, 
that they denied the existance of angels, the iiiimortal- 
ity of the soul, and resurrection of the body. Respect- 
ing the human will they held- Pelagian views, denying 
any divine influence upon it. They were in general a 
rati5nalistic sect, inclined to moral levity, skept- 
icism, and infidelity. 

■ ' Few of them belonged to the learned professions. 
VJith the coromon people they found not much favor, and 
' their followers were chiefly, as Josephus tells us in 
his Antiquities, aiTiongst the rich, the worldly minded, 
and persons of ranic, V/e cannot wonder, therefore, 
that, in spite of their general hatred of the Pharisees, 
they made common cause with them in opposition to the 
Savioxjr. For men, so entirely destitute of all deeper 
sense of religious need, Christianity had but little 
power of attraction. After the destruction of Jerusa- 
lem they disappear even from Jewish history, and are 
only occasionaly mentioned in the Talraud as heritics 
and Epiciireans. 


3, The roisfortunes and party strifes of the Jews 
finally called forth a third sect^ called the Essaeans^ 
or Essenes. ¥e have no information respecting them frora 
the Mew Testament ^ but they are spoken of in the x^it- 
ings of Josephus, Fhilo, and Pliny, They must be re- 
garded as the JexcLsh monks, a raystic and ascetic sect^ 
of a chiefly practical tendency though not without a 
theosophic and speculative element, derived either from 
the Platonic philosophy, or, more probably, from Orien- 
tal systems, especialy Parsism. They ^^rere a quiet, 
secluded people who dwelt, far from the turmoil of their 
distracted age, on the western coast of the Dead Sea, 

They were divided into four orders | allowed marriage 
in only one of these; and abolished the oath, except in 
receiving persons, after their probation, into the num- 
ber of the initiated. lea and nay were with them a 
sufficient guareantee of varacity. They were noted for 
industry 5 benevolence, hospitality and honesty. They 
held their goods in comxnon. The Sabbath they scrupul- 
ously observed. They sent gifts to the temple at Jeru- 
salem, but never entered it. Even in their mutual 
intercourse they observed great secrecyj dreaded con- 
tact with the uncircumcisedj and xfould rather die than 
eat food not prepared themselves or their brethren. 
Thus, as is frequently the case in mystic sects, their 
pure religious sense became vitiated with superstition^ 
their spiritual earnestness, with rigid formalismj their 
quiet seclusion and self-raortification, with the pride 
of caste. 

These Essenes might, in one view, be easily attract- 
ed by the mystic elem.ent of Christianity^ in their pre- 
tentions to holiness, they irdght set themselves against 
the sermon which pronounced the poor in spirit blessedj 
or finally, if they x^rent over to Christianity, they 
would be likely to carry with them much of their monlc- 
ish spirit and. mechanical asceticism. Thus they would 
favor monasticism in the churchy and give rise to many 
heritical sects, the germs of which we find already 
noticed in Paulas epistle to the Colossians and the 
pastoral letters. 

-History of The Apostolic Church, -By Philip Schaff : 




Nonresistance is a gospel principle which sho-old 
have a place in hearty hand and tongue* 

It must be in the heart before it mXL do us lauch 
good elsewhere. Aheart filled mth real love for God 
and man has no room for malice, revenge, or- desire to' 
**get even" mth real or supposed enemies, /*i/i!hosoever 
shall smite thee on thy right cheek, turn to him the 
other also," must first have a place in the heart be- 
fore it can be done gracefuly on the outside. 

The hand and tongue are ruled by the heart. No hand 
ruled by love for enemies will ever grasp a sword or 
gun to slay hinnan beings, whether upon the field of 
battle or elsewhere; T-all never become clenched in 
fistic combats, nor grasp the pen to injure fellow men. 
A hand actuated by a nonresistant heart is given to 
kind deeds and work for the Lord, 

In like manner mil the 'heart which is filled v/ith 
love move the tongue to send forth messages of good 
will. Kind x-jords have a burning power which language 
prompted by malice or the vSpirit of revenge cannot have, 
In this our Saviour was a perfect example: "Iflio x^rhen he 
was reviled, reviled not againr when he suffered he 
threarened not; but comiTiitted himself to him that jud- 
geth righteously," His mission was one of peace, good 
will, love and salvation, Miile he said many things 
x^jhich fell like thunderbolts upon the heads of evil- 
doers, you find nothing of the contentious spirit in 
anything x-jhich he said or did. 

Nonresistance in the heart means such love and hu- 
mility in the soul and such meekness and longsxiffering 

in outward life, that the hands and tongues of its 
happy possessors will alvrays be restrained from deeds 
of violence. — Selected. 

To think of sin as a mistake is dangerous thinking. 
One does not think of cancer as a mistake. Sin is a 
disease which will destroy us if we do not take it to 
the Great Physician, Oxir attitude of mind toward sin 
shouH be that of horror, of fear, of determined resis- 
tance- never of toleration or indifference.- Selected. 


(Continued from page 5>) 
which represented the natural life, was to fully expire, 
and then the eighth day which was the first day of a 
new week represented the begiimig of the new order • 

Therefore, tliroughout the Old Testaraent history of 
the children ox Israel, God wove this eighth day syrabol 
into their worship and life to signify the ne\7 era that 
was to come. The great Pentecost feast, and the Jubilee 
year were especialy significant of it. In the Pentecost 
feast they x^rere to number seven wee!:s after the first 
fruits of harvest, and on the morrow "after the weeks 
were out'^, which was the fiftieth day- or the first 
day of a new week- then they were to bring ''a new meat 
offering" i^iich was the firstfruits unto the Lordj and 
it vras to be "baken x-iith leaven," Leaven represents 
growth and development, therefor^e they could not have 
leaven in any of their sacrifices or seven day cere- 
monicls which ty^^ified the old order^ or Atonement, But 
the Pentecost was on the morrow after their weeks were 
out, and then they could bring their new meat offering 
with leaven which represented the firstfruits of the 
NEW CREATION which becaane a reality on the great Pente- 
xost by the baptism of the Holy Ghost, 

The great Jubilee year signified the same. It was 
the fiftieth year, or the fii^st year after seven x^eeks 
of years were out. Then began a new era. of liberty and 
return to the inheritance of their fathers. 

Mien Jesus came, therefore, he said, "thinlc not that 
I am come to destroy the law and the prophets 3 I ara not 
come to destroy but to f-olfil," And so he died on the 
cross crying "It is finished. " And he rested in the 
tomb until the Sabbath was "out" and then rose on' the 
eighth^ daji or first day of a new week, and becaiue the 
firstfruits of them that slept. Is it any wonder that 
the first day of the week is the Christians Day? 

Je golden lamps of heaven farewell, 

¥ith all your feeble light j 
Fai^ewelll thou ever changing moon; 

Pale Einpress of the night. 


And thou refulgent Orb of day. 

In brighter flames arrayedj 
My so-ul that springs beyond thy sphere ^ 

No raore deroands tliy aid. 

le stars! are but the shinning dust^ 

Of my divine abode j 
The pavements of those heavenly courts^ 

\vhere I shall see my God; 

Iffliere I shall see my God. 


omi CAi©LE IS burnhtg out 

A little girl was asked one evening wh^r she kept 
so steadily at her workj whereupon she promptly said^ 
^'i'ly candle is almost gone and I ^ have no other," 

Her answer xms suggestive. Life is the candle 5 and 
it, too, is partly gone- it may be almost gone- and we 
have no other. Because her candle would soon go out^ 
the little girl felt impelled to make the most of it 
while it should last, 

what lesson comes from this to your heart, my broth- 
er, as you pause -at the threshold of a nex^ year to 
think of the years gone by, of the work to be done, 
and of the tirae before in which to do- it? 

One thing is surej some of your candle is gone. It 
may be the greater part of it is biarned out now. Quite 
an appreciable portion of it has gone since 19b$ began 
and it has already started into 1956, Have you any 
special work that should be done before your candle 
goes out? All that has gone is gone forever. You can 
never again have the opportunities that have been ne- 
glected, wliatever we do must be done in the little 
tirae that is left us. If we are dissatisfied with 
the little we have done, there is only one remedy-fill 
full all the time we have left. The candle is rapidly 
burning out and X'^e have no other 

-Adapted from a selected article in I9O8 Vindicator. 

Though Christ a thousand time in Bethlehem be born. 
If he»s not born in thee, thy soul is still forlorn. 




That the land of the Jews, then, was to be laid 
waste, hear what was said by the Spirit of prophecy. 
And the words were spoken as if from the person of the 
people wondering at xdiat had happened. They are these; 
"Sion is a wilderness, Jerusalem a desolation. The 
house of our sanctxxary has become a curse, and the 
glory which our fathers blessed is burned up with fire 
and all its glorious things are laid waste: and Thou 
refrainest Thyself at these things, and hast held Thy 
peace, and hast humbled us very sore." And ye are con- 
vinced that Jerusalem has been laid waste as was pre- 
dicted. And concerning its desolation, and that no 
one should be permitted to inhabit it, there x^ras the 
follotrijig prophecy by Isaiah: "Their land is desolate, 
their enemies consume it before them, and none of them 
shall dwell therein*" And that it is guarded by you 
lest any one should dwell in it, and that death is de- 
creed against a Jex-f apprehended entering it, you know 
very well. 


And that it was predicted that our Christ should 
heal all diseases and raise the dead^ hear what was 
said. There are these x-xords: "At His coming the lame 
shall leap as an hart, and the tongue of the staimnerer 
shall be clear speaking: the blind shall see and the 
lepers shall be cleansed j and the dead shall rise and 
wallc about," And that He did those things , you can 
learn from the acts of Pontius Pilate. And how it was 
predicted by the Spirit of Prophecy that He and those 
who hoped in Rm shoxild be slain, hear what x-^as said 
by Isaiah, These are the words: "Behold now the right*- 
ecus perish and no man layeth it to heart j and just 
men are taken avxay, and no man considereth. From the 
presence of wickedness is the righteous man taken^ and 
his burial shall be in peace: he is taken from our midst. 


And again, hoxf it was said by the sajne Isaih, that 

20. THE PILGimi 

the Gentile nations who were not looking for Him dxaiM 
worship Him^ but the Jews always expected Him should 
not recognise Him when He came. And the words are spoken 
as from the person of Christ; and they are these: "I 
was manifest to them that ask not for me; I was found 
of them that sought me not^ I said^ Behold Me, to a 
nation that called not on my name. I spread out my 
hands to a disobedient and gainsaying people ;, to those 
who T-jalked in a way that was not good, but follow after 
their own sins 3 a people that provoketh me to anger to 
mj face." For the Jews having the prophecies, and be- 
ing,, always in expectation of the Christ to come, did 
not recognise Him; and not only so but even treated 
Him shamefuly. But the Gentiles who had never heard 
anything about Clirist, until the apostles set out frora 
Jerusalem and preached concerning Him, and gave them 
the prophecies, were filled ijith joy and faith, and 
cast ax\ray their idols, and dedicated themselves to the 
Unbegotten God through Christ. And that it was f ore- 
knovm that these infamous things should be uttered 
agairist those who confessed Christ, and that those who 
slandeji'ed Him, and said that it was well to preserve 
the ancient customs, should be miserable, hear what 
was briefly said by Isaiah: 'Woe unto them that call . 
sweet bitter, and bitter swe„et." 


But that, having become man for our sakes> He endur- 
ed to suffer and be dishonoured, and that He shall 
come again with glory, hear the prophecies lAich re- 
late to this; they are these: "Because they delivered 
his soul unto death, and He was nunibered mth the trans- 
gressors. He has borne the sin of many, and shall make 
intercession for the transgressors. For, behold^ my 
Servant shall deal prudently, and shall be exalted 
and shall be greatly extolled. As many were astonished 
at Thee, so marred shall Thy form be before men, and . , 
so hidden from them Thy glory; so shall many nations' 
XTOnder, and the kings shall shut their mouths at Him. . 
^For they to whom it was not told concerning- Him, and 
'they who have not heard, shall understand. Lord who 
hath believed oxxr report? and to whom is the arm of the 

THE PILGRni . 21 

Lord revealed? We have declared Him as a child, as a 
root in a dry ground. He had no form nor glory; and 
we saw Hiirij and there was no form nor coinliness: but 
His form was dishonoured and marred more than the sons 
of men. A man under the stroke, and knowing how to 
bear infirmity, because His face was turned away: He 
was despised, and of no reputation. It is He who bears 
our sins, and is afflicted for usj yet we did esteem 
Him smitten, stricken, and afflicted. But He was-woxxad- 
ed for our transgressions. He was bruised ,fo:c our iniq- 
uities, the chastizement of our peace was ^ upon Hiin, by 
His stripes we are heald. All we, like sheep, have 
gone astray I every man has wondered in his oum way. 
And He delivered Him for our sinsj and He opened not 
His mouth for all His affliction. He was brought as 
a sheep to the slaughter, ans as a lamb before Tier 
shearer is buitfo, so He openeth not His mouth,. In Hj-S 
humiliation His judgment -was taken away." Accordingly, 

after He was crucified, even all His acquaintances 
forsook Him, having denied Him, and aften-Tards, when 
He had risen from the dead and appeared' to them, and 
had taught them to read the prophecies in which all 
these things x^re foretold as coming to pass, -and when 
they had seen Him ascending into heaven, and had be- 
lieved, and had received power sent thenCe by Him upon 
them, and went to ever;;r race of men, they tauglit these 
things, and x^ere called apostles, 

Anfiffcie Spirit of prophecy might signify to us that 
He who suffers these things has an ineffable origin, 
and rules His enemies. He spake thuss ''His generation 
who shall declare? because His life is cut off from 
the earth: for their transgressins He comes to death, 
imd I TcLll give the wicked for His burial, and the- 
rich for His deathj because He did no violence, neitlier 
was any deceit in His mouth. And the Lord is pleased 
to cleanse Him from the stripe. If He be given for 
sin, joviT soul shall see His seed prolonged in. days. 
And the Lord is pleased to deliver His soul from grief, 
to show Him light, and to form Him m,th knowledge, to 
justify the righteous who richly serveth many. And He 


shall bear our iniquities. Therefore He shall inherit 
raany, and He shall divide the spoil of the strong j be-^ " 
cause His soul was delivered to death: and He was num-" 
bered with the transgressors | and He bare the sins of 
many, and He was ddivered up for their transgressions* 
Hear too, hovj He x^ras to ascend into heaven according 
to prophecy. It was thus spoken: "Lift up the gates of • 
heavenj be ye opened, that the King of glory may come 
in, Mio is this Sing of glory? The Lord, "strong and' 
mighty,'^ And how also He should come again out of heav- 
en with glory, hear what was spoken in reference to ■ 
this by the prophet Jeremiah. His words are: ^^Behold, 
as the Son of man He cometh in the clouds of heaven, 
and Plis angels with Him<," (Dan. 7;13)» 


Since then we prove that all things which have al- 
ready happened had been predicted by the prophets , before 
they came to pass, we must necessarily believe also 
that those things which are in like manner predicted, 
but are yet to come to pass, shall certainly happen. 
For as the things which have already taken place came 
to pass when foretold, and even though unlcnoTJn, so shall 
the things that remain, even though they be unknown and 
disbelieved, yet come to pass. For the prophets have 
proclaimed two advents of His: the one^ that which is 
alreadjr past, when He caine as a dishonoured and, suffer- 
ing Manj but the second, when according to prophecy. 
He shall come from heaven with glory, accompanied by 
His angelic host, xdien also He shall raise the bodies 
of all men who have lived, and shall clothe those of 
, the worthy with immortality, and: shall send those of 
the , x-ricked, endued with eternal sensibility,, into ever- 
lasting fire with; the wicked devils. And that these ' 
things also have been foretold as yet to be, we mil 
prove. By Ezekiel the prophet it was said: "Joint shall 
be joined to joint, and bone to bone, and flesh shall 
grow again;" and every Imee shall bow to the Lord, a;nd 
every tongue shall confess rlim. " :,.:iind what kind of sen- 
sation and punishment the wicked are to be in, hear 
from what was said in like manner with reference to this; 
it is as follows: "Their worm shall not rest, and their 


fire shall not be quenched;" and they shall then repent 
whenit profits them not. (to be continued) 

There are four more instalments of Justin's apology; 
after which we intend to publish a treatise by a . 
Brethren x^iter, 186U, entitled "Monresistance Asserted^ 
or J The Kingdom Of Christ And The langdom Of The Vforld 
Separated," Thise is a very thorough doctrinsLl treatise 
on the kingdom of Chlrist^ -wr itten^ in simple language, 
easy to read and understand, yet highly intelligent 
and analytical; and we believe mil be appreciated by 
all who read it. 

, The Home land J the Homeland J 

The' land of souls freeborni 
No gloomy night is knoxm there ^ 

But eye the fadeless morn: 
I'm sighing for that country, 

i'^ heart, is aching here; 
There is no pain in the Homeland 

To vjhich I'm draxd-ng near. 

My Lord is in the Homeland^' 

With angels bright and fair j ' ' - 
No sinful thing nor evil, ^ ' ' '. , 

Can ever enter there j 
The music of the ransomed . " ."- 

Is ringing in my ears^ . . 
And when I. think of the Homelaiid, . 

yiy eyes are wet with tears. 

For loved ones in the Homeland 

Are waiting me to come 
VJhere neither death nor sorrow 

Invades their holy home: 
dear, dear native co\mtryl 

rest and peace above! 
Christ brings us all to the Homeland ■ 

Of his eternal love 

-Selected by Sylvia M. Wolf. 



Joshua, the: sixth book of ■ the Old Testament, is the 
first book in the Bible after those i-jritten by Moses » 
It derives its name from its author, Joshua, who xms 
the successor of Moses, and one of the two. men that' 
were worthy to enter the Prord.sed Land| that crpssed 
the Red Sea. Joshua records all the. proceedings of 
the Israelites from the death of Moses to the death 
of Joshua, and is a story of what the children of 
Israel accomplished under the leadership of a mighty 
man of God. 

The preceeding book of the Bible brings us up to 
the possessing of the land of Canaan, Joshua records 
the conquest of the Israelites of the people of Canaan 
and how God worked tlirough an obedient people to ac- 
com^plish his ends. The children of- Israel also realis- 
ed the consequerlces of disobedience when they lost the 
battle of Ai through the transgression of Achan. 

God worked in a miraculous way tlirough the children 
of Israel to defeat the Canaanites* The' dividing of 
Jordon, Jericho *s fall, and the staying' of the sun 
were very important events in their conquest of the 
Canaanites. Joshua also records' the lands that each 
tribe of Israel inherited in the land of Canaan, The 
closing two chapters of the book tells of Joshua *s all 
important charge- to the children of Israel that they 
should abstain from idolatryj and of the burial of the 
remains of Joseph which they carried all the way from 

1. lAlhy didn't the Levites receive an inlieritance 
in Canaan? . ^ 

2. I^Ihat was the transgression of Achan? 

3. I'fcy was the household of Rahab saved in the 
destruction of Jericho? 

Ub 'VJhy did Joshua comitond the sun to stand still? 

5. Vilhy did the children of Israel fight for the 
Gibeonites in their^ battle with the Amorites? 

6. Mhj was Caleb- given ^ a special Inheritance? 

Melvin G. Coning. 


VOL> 3 FEBRUARY, 19$6 NO, 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 


My heavenly home is bright and fair. 
Nor pain nor death can enter there 3 
Its glittering tpw'rs the sun out-shine. 
That. heavenly. mansion shall be mine* 

My Father ^s house is built on high. 
Far, far above the starry sl^yi 
'I^fhen from this earthly prison free. 
That heavenly mansion mine shall be, 

VJhile here a stranger far from home. 
Affliction's waves may round me foam; 
And though, like La^sxuSj sick and poor, 
1-:^ heavenly mansion is secure. 

Let others seek a home below, 

Vfliich flames devour or waves o'erf.lowj 

Be mine the happier lot .to oiKfn 

A heavenly mansion near the throne. 

Then fail this earth, let stars decline. 
And sun and moon refuse to shine, 
All nature sink and cease to be-^ 
This heavenly mansion stands for me. 


THE PILGRIM is a reltgious mogazine publisKed monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


This is the first of several articles^ under the 
above title ^ contemplated by the Editor for the Pilgrim. 

Our title is suggested by the words of the apostle 
Paul in Gal. 3: 26-2?^ which says,, "For ye are all the 
children of God by faith in Ciirist Jesus. For as many 
as have been baptized into Christ have put on Christ. 
There is neither Jeir nor Greek^ there is neither bond 
nor free^ there is neither male nor female j for ye are 
all one in Christ Jesus. And if ye be Christ 'S;, then 
are ye Abraham^ s seed, AND HEIRS ACGOKDIl^IG TO THE 

The substance of Paulas doctrine in the above quo- 
tation^ is-, that the "Children of God" sustain their 
relationship to him by faith in Christ Jesus 3 that 
they are joined to Christ by baptism^ and by virtue of 
union with Christ they are "Abraham* s Seed" and "Heirs" 
according to "The Promise," And further^, in this re- 
lationship to God^ and Christy and Abraliam^ there are 
no national liiiiitations . 

It was this last mentioned condition of un-national- 
ity in Paulas doctrine which \iras the severe tension 
point between him and the Jews^ who were the national 
"seedj " or the seed of Abraham "according to the flesh," 
And because Paul preached this doctrine to the Gentiles^ 
and made ^converts of them to the faith of Jesus Christy 
the Jews persecuted Paul aaid' sought to kill him. 

Remarkable as it may seem/ this question which was 
a burning issue in Paul's time^ and for which he suf- 
fered martyrdom^ has reached to our ovm time and has 
become the subject of numerous publications and sermons 
and lectures. 

Tills work should be considered as a study^ rather 
than authorative. As much scripture as possible 


will be brought to bear upon this interesting subject^ 
and hope thereby to provoke studyj rather than dispute* 
It is not the purpose of this work to attempt to dis- 
prove any other views which may be held upon this 
subject* but rather to attempt to present in a positive 
way what the New Testament Scriptures seem to teach 
concerning the relationship of the Gospel to the prom- 
ise which God made to Abraliam* In this respect it can 
be said that I have accepted Jesus and the New Testa- 
ment writers as the authorized and inspired interpreters 
of the Old Testament Scriptures. It should be remem- 
bered that the unbelieving Jews ^ throughout the ministay 
of Jesus and the apostles- and even to the present time- 
did not believe the interpretation that Jesus and the 
apostles gave of the Old Testament prophecies. Even 
the chosen apostles ox our Lord did not understand the 
Old Testament prophecies imtil after they were baptised 
with the Holy Ghost. (See Matt, 16:20| Lu].<:e 22:32^ 2h 
21,25; and Acts. 1:6.) Because Paul says there was' a 
'^Mystery. . .which in other ages was not made known to 
the sons of men_, as it is now revealed unto his holy 
apostles and prophets BY THE SPIRIT j That the Gentiles 
should be FELLOl/JHEIRS, and of the SAME BODY, and par- 
takers of his PROMISE in Christ by the Gospel." (Eph. 
3:U-6.) Even after Jesus talked with them on the 
Emmaus road, after his resurrection, and opened to them 
the Scriptures concerning himself, they still clung to 
the Jewish interpretation concerning the Messiah and 
the "Kingdom." (See ActSc 1:6.) But after they were 
"filled'' with the Holy Ghost, then Peter could preach, 
"For the PROMISE is untc you, and to your children, 
and to all that are afar off, even" as many as the Lord 
our God shall call.'* (Acts. 2:39.) 

Two prominent questions are suggested by oiir title, 
which are: Vflio are the "Heirs?" and, Vtoat 'Promise?" 
The first question is answered in verses 26-29 of the 
Scripture quoted, vis: "The children of God," who also 
are the "Seed of Abraham" by virtue of their imionwith 
Christ, sre the "Heirs." This doctrine of Paul's is 
further explained- in Romans 9^6-8, wherein he says, 
"For they are not all Israel which are of Israel: 
Neither because they are the seed of Abraham, are they 

28 THE PILGRffi 

all children: but. In Isaac shall thy seed be called. 
That is^ They which are the children of the fleshy 
these are not the children of God: but the* Children of 
the PROMISE are counted for the SEED, This atatement 
reveals more of the reason for the Jews bitter opposi- 
^.tion to Paul and his doctrine. For in it he uses the 
name "Israel" and asserts that it has a greater mean- 
ing than natural^ or flesh relationship to Abraham* 
And moreover he makes the startling assertion, that^ 
They which are "the children of the flesh "are NOT the 
"CHILDREN OF GOD." But the children of the PROMISE 
are counted for the "Seed." 

Therefore our study will be to ascertain what 
PROfflSE God made to Abraham, Beginning with chapter 
12, and through chapter 22, of Genesis^ God appeared 
unto Abraham, seven times -over a period of about forty 
years- and made promises to him. (See. Gen. 12:2,3,73 
13:lU-lZl 1^:^-9,13-185 17 5 1-21 3 and 22:151-18.) Five cf 
these appearances were while his name was. still Abram, 
And God promised to make of him "a great natlonj" his 
najue would be called "great ^, " and he- wotild be a"bless- 
ing^" in him "all the femlies of the earth would be-* 
blessed;" his seed wou3.d possess the land of Canaan 
forever,:. "from the river of Egj^pt unto the great. river, 
the river, Euphrates J " his seed would be as • the-dust -of ■ 
the earth" and as "the stars' of heaven for ^multitudej:^ 
and he would have an "heir", born of his oxm body^ 

But in chapter 17, Abraxa>s name' is changed to Abra- 
ham, which means, "Father of a great mx-GLtitude," and 
the former promises are repeated and greatly enlarged. 
At first, God promdsed to make of him "a great nation," 
but noxj he is promised to* be the father of "many nations," 
And God promised to est ablish an everlast ing covenant 
relationship with his "See d"^ after himi t o "be their ' 
God^" In the former appearances .God promised him an • ' 
innumerable seed, but he did not identify that- "Seed," 
for as yet he had no child. .But in chapter 17 he is 
promised a "son" of his oxm >ri.f e, "(>Jho was now genet- 
ic aly dead- as was his own body- Rom. i|:19,). Hi§ wife's 
names was also changed to Sarah, (Vftiich means Princess.) 
"itfid I. mil bless her and give thee a son also of her..^-- 


Sarah thy wife shall bear the a son indeed 3 and thou 
Shalt call his name Isaac j And I will establish rrgr 
covenant with him for an everlasting covenant., and with 
his seed after him« ^ , But my covenant will I establish 
with Isaac ^ which Sarah shall bear to thee at this set 
time in the next jeecc.^^ God also gave him the the sign 
of circumcision and- commanded him to circumcise Isaac 
the eighth day. Therefore Isaac was a son of promise^ 
and the progenitor of the promised "Seed of Abraham." 

In Gen. 22:16-18, the Lord appeared once more to 
Abrah^ and confirmed the former promises with an oath: 
"That in blessing I mil bless thee, and in mtiltiplying 
I will mtiltiply thy seed as the stars of the heaven, 
and as the sand which is upon the. sea shore 3. and thy 
seed shall possess the, gate of his enemies 3^ and in thy 
seed shall all the nations of the earth be blessed^ be- 
cause thou hast obeyed my voice ," . - 

It is the 17th chapter of Genesis to which the apos- 
tle Paul refers in Romans 9:7^8, and on which he bases 
his doctrine of the PROMISED SEED and "HEIRS according 
to the PROMISE. '^ He also refers to this chapter in 
Rom» I) : 13 -17^ where he says that it was promised Abra- 
ham that he should be THE HEIR OF THE WORIfD, (which 
was far greater than the Canaan land^only^) and says 
this promise was not made through the iS^/ "through tte 
righteousness of faith. For if they which are of the 
law be heirs, faith is made void^ and the PROMISE made 
of none effect, ,► Therefore it is of faith, that it 
might be by grace 3 to the end the PROMISE might be sure 
TO ALL THE SEED^.. (As it is written, I have made thee 
a father of many nations*)" I\now ye therefore that 
they X'jhich are of faith, the same are the children of 
Abraham. And the Scripture , foreseeing that God would 
justify the heathen through faith, preached before the 
gospel unto Abraham, saying. In thee shall all nations 
be blessed," (Gal. 3-7^80 Thus the Gospel was preached 
to Abraliam before there was any "Seed" or "Israel," 
Therefore the "Seed" must conform to the Gospel, (or 
promised blessing) 3 and not the Gospel be made to con- 
form to the"Seed," 

(continued on page L|^2) 


By Rudolph Cover 

1/Jheh asked which the great commandment in the law 
is Jesus said^ Thou shalt love the Lord thy God with 
all thy heartj, and with all thy soul and with all thy 
mind. This is the first and great commandinent* And the 
second is like unto it. Thou shalt love thy neighbor 
as thy self," This is the basis for the duty of all 
mankind toward God and one another. God designs to 
have his kingdom perfect. He waxits his people to have 
the best^ and in heaven it will be just that way. To 
love God with our whole heart and our neighbor as oixr- 
selves is to msh and work for the good of God's IdLng- 
dom even though at the present it may mean a sacrifice 
to us» It can even mean> giving our lives. Ifeny in 
the past have died for .the faith because they Imew it 
was vital to their Qvm sculps welfare to preserve the 
record for others and to defend the truth with their 
lives* It was because others freely gave theii' lives 
that we have the word of God today • To love God with 
our whole heart and oxir neighbor as oiu:*solves is the 
most we can do. God does not ask more because it would 
be iirpossible for us to do more than this. 

Love and charity are synonymous althougli as differ- 
ent as faith and works ^ Love is the moving power that 
causes us to perform and charity is the performance or 
love in action. If we desire or intend to help someone, 
this is love. 'i*ien we do that which we desire and 
actualy perform that help, it is charity, "Charity 
suffereth long and is kind 3 charity envieth not j charity 
vaunteth not itself; is not puffed. up, doth, not behave 
itself unseemly, seeketh not her own, is not easily 
provoked , thinketh no evilj Rejoiceth not in iniquity, 
^"^"^ rejoiceth in the truth; Beareth all things^ heliev- 
eth all things, hopeth all things, endureth . all things." 
Charity is not only action but is controlled J Self 
control is essential to possess, charity. We must not 
only keep ourselves from doing wrong but it is absolu- 
tely necessary to do right. We must be active, inac- 
tivity in good works, only makes us become empty and 


an imriting place for "seven other devils." Love and 
charity must come from mthin. It must be the intent 
of the heart. The word of God is a discerner of the 
thoughts' and intents of the heart. Even if a person 
gave his body to be burned and had not charity^ it wcaild 
profit him nothing, 

"God is love J and he that dwelleth in love dwelleth 
in God, and God in himj" and "He that loveth not know- 
eth not God 3 for God is love." Anything less than to 
love God and our fellow man with our whole heart and 
soul is sin. "lAihosoever hateth his brother is a mxu'der- 
er and ye know that no murderer hath eternal life abid- 
ing in him," This is strong language, but it conveyes 
the same line of reasoning as to love— "Perfect love 
casteth out fear," We wouldn't think that because we 
hated a person we would want to kill, but when we ana- 
lyse we can see that to hate is to wish someone evil 
and out of our way. Hate carried to the extreme would 
bring murder and we have only to pick up a newspaper to 
see the proof. People don't murder because they love. 

Our Christian profession is a high calling and a 
very serious business. The most valuable thing we 
possess is at stake, ¥e i-iill either" loose our souls 
or save them by the choice we make and the way we live, 
Christ has paid the price of redemption which we could 
not do, but he will not do the thing we must do to ob- 
tain eternal life. We must choose, to love God and our 
fellow man with a pure heart fervently, God does not 
ask us to do the impossible. If we choose to serve God 
we have the greatest power in the universe to help us 
and we have the promise that we will not be tempted 
above that x-^e ore able to bear. If we refuse Him that 
speaketh from heaven, God will be to us a consuming 

God does not take pleasure in the death of the i-ricked, 
but for any government to exist there must be laws made 
so that the rights of all can be maintainBd. Law-break- 
ing must be suppressed. In the world governiTients the 
disobedient are punished, imprisoned, and put to death 
according to the crime committed. In God's kingdom we 
must be made free from sin or be destroyed because God's 


kingdom mil be perfect and no sin can dwell therein. 
"The Son of man shall send forth his angels^ and they 
shall gather out of his kingdom all things that offend 
and them which do iniq-uityi and shall cast them into 
a furnace of fire| there shall be wailing and gnashing 
of teeth." 

Eox^ good it is that God has perfected a way to sep- 
arate sin and righteousness. It gives us the highest 
prospect the mind can imagine. The Ghristiaxi has. the 
advantage in all things— "godliness is profitable unto 
all things^ having the promise of the life wliich now 
is J and of that irjhich is to come^" Jesus has shovjn us 
our God is a God of love* Let us continue in that love 
and have charity one for the other. 

Love is the fountain whence 

All true obedience flows j 

The Christian serves the God he loves. 

And loves the God he knows, 

-Oakhurst, Calif. 

For every one of us^ sooner or later ;, the Gethsemme 
of life must come. It may be the Gethsemane of stf^uggpB 
and poverty and care 5 it may be the Gethsemane of long 
and weary sickness ^ it may be the Gethsemane of fare- 
wells that m''ing the heart by the death-beds of those 
we love 3 it may be the Gethsemane of remorse and well- 
nigh despair of sins that we will not- but we say can- - 
not- overcome, 

Well^ in that Gethsemane — aye, even in that Geth- 
semane of $in— no angel merely, but Christ himself, 
who bore the burden of our sins, >rLll if we seek him, 
come to comfort us. He will, if being in agony, we 
pray. He can be touched mth a feeling of our infirm- 
ities. He, too, has trodden the mnepress of agony- 
alone? He, too, has lain face downward in the night 
upon the ground, and the comfort which then came to him. 
He has bequeathed to us, even the comfort to help,, the 
peace, the recovery, the light of hope, the faith, the 
sustaining arm, the healing anodyne of prayer.— 

Dean Parrar. 


By M,J. lansley 

"For by grace are ye saved through faith j and that 
not of yourselves: it is the gift of God: Not of works^ 
lest any man should boast," (Bph, 2:8^9 )• "Not by works 
of righteousness which we have done^ but according to 
his mercy he saved us^" (Titus 3:5).. Salvation is a 
gift of God's grace <> to be received through faith. 
After salvation is accepted through the work of grace 
in the heart, through faith, then the works that accom- 
pany salvation id,ll follow^ repentance, baptism^ and 
and all the Christian graces and virtues as opportunity 
may be presented. Then we should know that we are 
saved from our sins and the power of Satan. If we are 
in Christ we are in salvation, as he is our salvation. 
This is our present salvation to continue in through 
life. If we abide in Christ we then receive the salva- 
tion of the soul, as the end of faith ^ an eternal 
salvation, (I Peter 1:9> II Lohn 8). \ 

It is not the outward work that saves us, but it 
proves our salvation and keeps us saved and abiding in. 
salvationj -there is no salvation outside of Christ, 
There is no other name under heaven vrhereby we can be 
saved, (Acts. U:12), Paul said, "I can do all 
things through Christ which strengtheneth me." So we 
must be in Clirist and He in us to have the pox^^er to do 
his will. "For it is God which worketh in you both to 
will do of his good pleasure, (Phil, 2:13)« How shall 
we escape if we neglect so great salvation? Read Heb. 
2:1-5. —Submitted. Arcanum, Ohio. 

The mystery of this union with Christ pussies many. 
It is an experience which can be lived and and even 
illustrated, but never fully explained. The old colored 
man had the right answer, for the man who said sarcastic - 
aly, "You said Christ lives in you, and now you say you 
are in Him» How can that possibly be?" The old negro 
said thoughtfuly, "See this poker? 1*11 put it in the 
fire until it turns red. Now the fire^s in the poker 
and the poker's in the fire, —Selected, 

^li the pilgrim 

By David A% Skiles 

The above i^Tords evidently express and imply much 
more^ and a greater field of activity than their pri- 
mary meaning would indicate « - Much, more than to infer 
that he personaly walked side by side with God. He too 
like Adam was created in the image of God^ by which we 
must conceed that one aspect of God bears similarity 
to the human fraxne. But this perhaps is only one of 
of the manifold parts of His Divine Being, for so rad- 
lent J dazzling and illustrious was the sight of his 
being that he said "Mo man shall see my face and live," 

T'fliat then constituted Enoch ^s "¥alk with God;" so 
near, so close was his dive relationship with God that, 
in his early time in the history of the world the 
Apostle Jude could say of him, "imd Enoch also, the 
seventh from Adaia, prophesied of these saying. Behold, 
the Lord cometh with ten thousands of his saints. To 
execute judgment upon all, and to convince all that are 
xingodly among them of all their ungodly deeds which 
they have UQgodly committed, and of all their hard 
speeches which ungodly sinners have spoken against hiin, " 

So near and harmonious was Enoch with God that he 
must have revealed to him as it were the end from the 
beginning; this judgment being the end-time judgment 
as also referred to by the prophet Zechariah chapter IJ4. 
Enoch must have been so at one >Tith God, so filled ifxth 
godliness, so obedient to God's wdU, that he"pleased 
God|" and so was translated that he should not see dea1±u 

Now why sre these things written? Are they not 
written for ens ample s, and for our admonition upon whom 
the ends of the world are come. Are they not written 
for incentives that we too should walk with God and 
please him? God wills that we should walk mth him, 
and extends his x^relcome voice "Gome unto me all ye that 
are heavy laden." Yes "Draw nigh unto me and I will 
draw nigh unto you." Wiat an appeal of welcome in Rev, 
3:20, "Behold I stand at the door and knock: if any man. 
hear my voice, and open the door, I will come into him, 
and sup with him and he with me," I/fliat profound and 


lovely companionship this would be. Oh for a closer 
walk with God^ A calm and heavenly frame, A light to 
shine upon the road That leads me to the Lamb, 

lA!ho will not finally want to be on the Lord's side? 
And how beautiful are the wox*ds of the Psalmist 16:11, 
"Thou wilt shew me the path of life: in thy presence 
is fullness of joy^ at thy right hand there are pleas- 
ures forevermore," "He that dx^^elleth in the secret 
place of the most High shall abide under the shadow of 
the Almighty, I vxill say of the Lord, He is m^^ refuge 
and irQT fortress: my God 5 in him will I trust," 

If then it is so profitable, so secure and so wise 
to walk God, why then does not every one do so? 
It is because there is another, a forceful opposing 
power to lure the children of men to his side, to walk 
with him upon that road that leads to misery, destruc- 
tion, condemnation and woe. He waves before them his 
glittering wares of vanity, sinful pleasures, self es- 
teem, jjride, gi-eed for wealth and faiue and such like; 
the end of which road will lead vrith him (The Evil One) 
to the regions of the doomed. But look at this: "Bless- 
ed is the man that walketh not in the counsel of the 
ungodly, nor standeth in the way of sinners, nor sitteih 
in the seat of the scornful* But his delight is in the 
law of the Lordj and in his law doth he meditate day and 
nighty.,, The ungodly are not so: but are like the chaff 
which the wind drive th away." 

Here then we have two powerful leaders, With which 
id-ll we walk? One thing each one has in his possession 
is the power of choice, the power to choose. So in 
survejrin.g the good and evil, the profit and loss, the 
wisdom and folly that these leaders can afford us, it 
is ours to determine which we will walk with, which 
one we serve, which one we love and admire. In the 
book of Joshua 2i|:l5^ we find where Joshua told Israel 
"Choose ye this day whom ye xdLll serve; whether the 
gods which your fathers served that were on the other 
side of the flood, or the gods of the Amorites in whose 
land ye dwell,,. And the people answered and said, God 
forbid that we shoifLd forsake the Lord, to serve other 


Noah: It is also said of him is Scripture that "He 
walked God»" And before the fountains of the deep 
were opened j> and the rains decended from heaven, he was 
safe in the ark, no doubt in close companionship with 
God, above the destroying deluge. 

To love the truth, and keep the commandments of God, 
can be called a walk with God. It is written **Delight 
thyself in the Lord, and he will, give thee the desire 
of thine heart, Gonsimit thy way unto the Lordj trust 
also in him and he will bring it to pass. How safe, 
how s"ure, how secure to walk with God, for the Psalmist 
declared "He shall cover thee with his feathers, and 
under his wings shalt thou trust, his truth shall be 
thy shield and buckler. 

They that truly walk with God, are near him, wait 
for, and upon him, can rejoice in the blessed words of 
Isaiah i|.0:31, "But they that wait upon the Lord shall 
renew their strength j they shall mount up xd-ngs 
as eagles; they shall run and not be weary; they shall 
walk and not faint*" 

It is only definitely said of Enoch and Noah that 
they walked with God. But that many others of the 
f aithfxil and righteous Ancients also walked with Him 
in their earthly pilgrimage' is evident, and are now 
with him in his holy habitation and presence. 

The most noble and highest calling on earth is to 
walk with God, who then is our guide, our captain, our 
King, our High Priest and- our exceeding great reward » 

-Rossville, Ind» 

■■■■•■ ..,,■■ _ .^ . _j . ... ^ _._r . ,1 I I 

Sanctif ication is the inner work of God whereby we 
are progressively entering into His glory. It is the 
preparation of the soul for glory; it is regeneration 
Carried on. Holiness is spiritual health * Sin is 
spiritual sickness and often malces for bodily disease. 
There has been so much false teaching and evil living 
on the part of some who claim to be wholly sanctified 
that many Christians are afraid of. the vrord. But sane- 
tification is a doctrine taught in the Scriptures. All 
Christians should know what the Bible says on the 


subject. In the first place there can be no sanctifi- 
Cation of the fleshy of the old nature, Itis a judged^ 
condenmed thing before God. Rom* 857^8. You Kill have 
no trouble about sanctification if you have the Sane- 
tifier living in you. 

Regeneration means to be born again. Sanctification 
means to live the born again life* in justification 
we are declared righteous, in order that in sanctifi- 
cation we may become righteous. Justification is 
what God does FOR us. Sanctification is what God does 
IN us* Justification puts us into right relationship 
with God I it delivers us from the avenging wrath of 
God, Si^nctification exhibits the fruit of that relat- 
ionship j it conforms us to His image. In justification 
Ve get sometliing we never had before, while in sancti- 
fication we get rid of something we always had. Justi- 
fication removes the guilt of sin, while sanctification 
removes the power of sin, Sanctification may be viewed 
as past, and future 3 as instantaneous, progressive, and 
complete. It begins at conversion and end with glori- 
fication. As past it is an instantaneous work at the 
time of conversion, I Cor. 6:11| Heb. 10:10-lUj 13:125 
9:13jli|# Second, as present, the work of the Holy 
Spirit is to identify us Christ, He lives in us. 
It is a progressive work, a gradual change from one 
glory to another glory unto His image. It is both a 
gift and a task* II Cor^ 3 'IB. Third, as futtire, it 
is Goirrplete, perfected. Sanctification is glorifica- 
tion begun. Glorification is sanctification completed. 
Someday the believer is to be complete in all depart- 
ments of Christian character, no Christian grace miss- 
ing. I John 3:2* The Christian sanctification will 
be coir5)lete and final at the Lord's return^- ' I Thess, 
3:13; ^5 23. -Pastoral Messenger* 

Selected from Gospel Herald, 1953. 

Oh sweet to thinlc while striving^ 

The goal of life to winj 
Ihat just beyond the shores of time. 

The better years begin, 

- Selected, 

38 THE PILGRffi 

By Maurice A, Hess 

An incident occuring in a distant state recently 
was called to my attention, A yoring woman raised in a 
family of oiir faith was in the company of friends 
attending a revival meeting of another denomination. 
One evening the minister conducting the revival asked 
her if she had ever made an "open confession," She 
told him the she was raised in a Christian home^ but 
she had never made sxiy profession. The minister then 
quoted Romans lOslO^ "For with the heart man believe th 
unto righteousness J and with the mouth confession is 
made unto salvation." The minister convi.nced her that, 
on the promise given in the above passage^ if she made 
an open confession^ she was "saved," 

Respect for the truth causes us to exaxaine candidly 
the argtiment of that minister. If he would tell mi- 
discriminating young minds that they cannot be saved 
WITHOUT a public confession instead of telling them 
that they are saved BECAUSE OF a public confession^ he 
would be much nearer the truths, In my judgment this 
is a vital discrimination . Our church does have "open" 
confession of faith as an essential part of the baptism- 
al service^ but that confession and the act of baptism 
does not guarentee salvation unJLess all the terns of 
salvation are heeded. The public confession is not 
insurance or protection^ it is a necessary step in 
entering in with the covenant people of God, 

The young woman was persuaded to believe that our 
church does not provide protection for persons from 
the time they reach the age of accountability until 
the time they usualy join the church. This statement 
is correct J but it calls for two explanations, First^ 
the protection offered by any minister on any terms 
other than the gospel terms is a COUNTERFEIT protection. 

Second^ custom or convenience cannot legitimately 
postpone the usual time for joining the Church after 
the age of accountability is reached^ and then claim 
protection during the intervening time. For repentant 
sinners N0¥ is the accepted time^ N0¥ is the day of 
salvation. Our Church provides the opportunity for 


protection just as soon as the age of accountability 
is reached^ and ^none of' us, minister or lay member, 
should be remiss in making knot^m to those >jith ' whom we 
come in contact the good news of this opportunity for 

. This fallacious doctrine that salvation may be ob- 
tained by public confession alone is doubly deceptive 
because it is the usual accompaniment of revival meet- 
ings. On such occasions the typical mind is emotionaly 
upset and the discriminating faculties of good reason- 
ing do not function normaly. The sincere soul seeks 
salvation and is easily misled by misapplications of 
scripture. The logic, or rather the lack of It^ of 
the revivalist who offers salvation through public 
confession alone is broken down hj his usual accompany- 
ing doctrine of reconsecration. If the first confess- 
ion afforded protection^ ask them why it is- necessary 
to do it all over again each year when the revivalist 
returns, Usualy they will look blank and want to talk^ 
about something else, 

Tliis matter should be of particular concern to each 
one of us, for it is a snare by which too many of our ■ 
sincere young people are led astray. In these days 
we cannot reasonably esr^)ect that they will not at some 
time come in contact with the spirit . and doctrine of 
revivalism, John 17 sl^^ "I pray not that thou should- 
est take them. out of the world, but that thou shouldest 
keep them from the evil,*' Teach young and old to under- 
stand this basic fallacy, indoctrinate them in the 
scriptural basis for salvation in order that they may 
have the povzer to stand firm in the day of temptation, 

-Vindicator, 193$ • 

Acts* 17:16-18 says^ that while Paul was in Athens 
his spirit was "stirred in him when he saw the city 
wholly given to idolatry. •» Then certain philosophers 
of the Epicureans, and of the Stoicks encountered him," 

Mosheim's Ecclesiastical History gives us a brief 
account of the religion of these philosophers . to whom 
Paul preached on Mars Hill, as follows: 


>' About the time of Christ's appearance upon earth, 
there were two kinds of philosophy which prevailed 
among the civilised nations. One was the philosophy of 
the Greeks J adopted also by the Romans; and the other, 
that of the orientals, which had a great number of vot- 
aries in Persia, Syria, Ghaldea, Egypt, and even among 
the Jews, The former was distingiiished by the simple 
title of "philosophy," The latter was honoured with the 
more pompous appellation of ''science" or "knowledge," 
since those who embraced this latter sect pretended to 
be the restorers of the knowledge of God, which was lost 
in the world. The followers of both these systems, in 
.consequence of vehement disputes and dissensions about 
several points, subdivided into, a variety of sects. It 
is<, however, to be observed that all the sects of the 
oriental philosophy deduced their various tenets from 
one fundamental principle, which they held in comraonj 
wheras the Greeks were much divided even about the first 
principles of science. 

As w-e shall have occasion hereafter to speal^ of the 
oriental philosophy, we shal confine ourselves here to 
the doctrines taught by the Grecian sages, and shall 
give some accoimt of the various sects into which they 
were divided. 

Among the Grecian sects there were some which declar- 
ed openly against all religion | and others who, though 
the;^ acknowledged a deity, and admitted a religion, jet 
cast a cloud over the truth, instead of exhibiting it 
in its genuine beauty and lustre. 

Of the former Itind were the Epicureans and academics. 
The Epicureans maintained, "that the world arose from 
chance 3 that the gods, whose existance they did not dare 
to deny, neither did, nor could^ extend their providen- 
ial care to htiman affairs j that the soul was mortal] 
that 'pleasure* was to be regarded as the ultimate end 
of man; and that » virtue' was neither worthy of esteem 
nor choice, but mth a view ^ to its attainment. The 
Axademics asserted the iirpossibility of arriving at 
truth, and held it uncertain, whether the gods existed 
or notj whether virtue was preferable to vice, or vice 
to virtue. These two sects, though they struck at the 


foundations of all religions ^ were the most numerous 
of all others at the birth of Christ, and were partic- 
ularly encouraged by the liberality of the rich, and 
the protection of those in power. 

VJe observed in the preceeding section that there was 
another kind of philosophy in which religion was adinitt- 
ed, but which was, at the same time, deficient by the 
obsciu:*ity which it cast upon truth, Aiaong this class 
may be reckoned the Platonists, the Stoics, and the 
followers of jU*istotle, whose subtile disputations con- 
cerning God, religion, and the social duties, were of 
little solid use to mankind. The nature of God as ex- 
plained by Aristotle is something like the principle 
that gives motion to a machine 3 it is a nature happy 
in contemplation of itself, and entirely regardless of 
hiHTian affairs J and such a divinity who differs but Utile 
from the God of Epicurus, cannot reasonably be the object 
either of love or fear, VBiat then could be expected 
from such a philosophy? Co*uld anything solid or satis- 
factory, in favor of piety and virtue ^ be hoped for 
from a, system v^hich excluded firom the universe a divine 
Providence, and insinuated the mortality of the human 

The God of the Stoics had somewhat more majesty than 
the divinity of Aristotle 3 nor is he represented by 
those philosox3hers as sitting above the starry heavens 
in a supine indolence, and perfect inattention to the 
affairs of the universe. Jet he is described as a cor- 
poreal beings imited to matter by a necessary connect- 
ion, and subject to the determination of an immutable 
»fate^ so that neither rewards nor punishments can 
properly proceed from him. The learned also know that 
in the philosophy of this sect, the existence of the 
soul was confined to a certain period of time. Wow it 
is manifest that these tenets remove, at once, the 
strongest motive to virtue, and the most powerful re- 
straints upon vicej and therefore the stoical system 
may be considered as a body of specious and pompous 
doctrine, but at the same time, as a body without nerT^s 
or any principles of consistance and vigour ♦"—Such was 
the religion which Paul encountered in Athens, 

ii2 ^^^ - A^. Mf THE PinmiM 

'*iIow to Abraham and his seed were the proinises made. 
He saith not^ And to seeds^ as of many 5 but as of one^ 
iuid to thy seed^ which is Christ, And this I say^ that 
the covenantj that was confirmed before of God in Christ ^ 
the law^ which was f oiir hundred and thirty years af ter^ 
cannot disannul^ that it should make the PROMISE of 
none effect. For if the inheritance be of the law^ it 
is no more of promise: but God gave it to Abraham by 
PROMISE, Mierefore then serveth the law? It was added 
because of transgressions^ till the SEED shoul^d come 
to whom the PROIIISE was riiade*'^ Therefore Matt, 1:1 
says, '^The book of the generation of Jesus Christ, the 
son of David, THE SON OF ABRAHAM. " 

It is evident from the foregoing consideration of 
the numerous promises, or PROMISE 3 which God made to 
Abraliam, that it contained both an earthly and an 
heavenly prospect^ And we 1-aaow now, from the New Tes- 
tament interpretation of it, that the heavenly prospect 
far exceeded the earthly. And that Abrahaia understood 
it so, is clearly indicated in the eleventh chapter of 
Hebrews: "For he looked for a city which hath found- 
ations, whose buildex* and maker is God,., -/These all died 
in faith, not having received the promises, but having 
seen them afar off, ajid were persuaded of them, and 
embraced them, and confessed that they were strangers 
and pilgrims on the earth,,. But now they desire abetter 
country, that is, an heavenly: wherefore God is not 
ashamed to be called their God: for he hath prepai^ed 
for them a city. . ^ imd these all, having obtained a 
good report through faith, received not the PROMISE: 
God having provided some better thing for us, that they 
without us should not be made perfect," 



¥e the Old Brethren of the Salida Church, Salida, 
Calif., have appointed a communion meeting on the 21st 
day of April, V)%. Ve extend a general invitation to 
brethren and sister-s of like precious faith upon the 
occasion, —Christie R, Cover, 



Chap. LII,- Continued, " ' 

And what the people of the . Jews shall say and do^ 
when they see him coming in glory^has been thus predic- 
ted by Zechariah the prophet; "I will command the four 
winds to gather the scattered, children; I will command 
the north wind to bring them^ and the south wind^ that 
it keep not back. And then in Jerusalem there ^shall 
be. great lamentation^ not- the laitentation of mouths or 
of" lips ^ but the lamentation of the heart j and they, ■ 
shall rend not their garments ^ but their hearts. Tribe 
by tribe shall they mourn, and they shall look on him. 
whom they have pierced; and they shall say^ lAfhy^ Lord 

hast Thou made us to err from Thy way? The glory 
which our fathers blessed^ has for us been turned into 
sharae , '» 


Though we could bx'ing forward many other prophecies, 

we forebear, judging these sufficient for the persua- 
sion of those who have ears to hear and understand; 
and considering also that those persons are able to s^ 
that we do not make mere assertions without being able 
to produce proof, like, those fables that are told of 
the so called sons of Jupiter. For with what reason 
' should we believe of a crucified man that He is the 
first-born of the unbegotten God, and himself will pass 

Judgment on the whole human race, unless we had fomd 
testimonies cocerning Him published before He came and 
was born as man, and unless we saw that things had hap- 
pened accordingly— the devastation of the land of the 
Jeto, and men of every race persuaded • by His teaching 
through the apostles, and rejecting their old habits, 
in which, being deceived, they had had their conversa- 
tion; yea, ourselves too, and knowing that the Christ- 
ians irom. among the Gentiles are both more numerous 
and more true than those from among the Jews and Samar- 
itans? For all the other human races are called Gentil- 
es by the Spirit of prophecy; but the Jewish and Samar- 
itan races all called the tribe of Israel, and the 


house ^of Jacob. And the prophecy in which it was pre- 
dicted that there should be more believers from the 
Gentiles than from the Jews and Samaritans, we will 
produce: it ran thus: "Rejoice, barren, thou that 
dost not bear I break forth and shout^ thou that dost 
not travail, because many more are the children of the 
desolate than of her that hath an husband," For all 
the Gentiles were "desolate" of the true God, serving 
the works of their hands j but the Jews and Sajnaritans, 
having the word of God delivered to them by the prophets 
and always expecting the Christ, did not recognise Him 
when He came^ except some few, of whom the Spirit of 
prophecy by Isaiah had predicted that they should be 
saved. He spoke as from their person: "Except the Loird 
had left us a seed^ we should have been as Sodom and 
Gomorrah." For Sodom and Gomorrah are related by Moses 
to have been cities of imgodly men, which God bua:"*ned 
with fire and brimstone^ and overthrew, no one of their 
inhabitants being saved except a certain stranger; a 
Chaldean by birth, whose name was Lot 3 with whom also 
his daughters were rescued. And those who care may yet 
see their whole coimtry desolate and burned^ and remain- 
ing barren^, And to show how those from among the G-entil- 
es were foretold as more true and more believing, we 
>rill cite what was said by Isaiah the pi^ophet^ for he 
spoke as follows: "Israel is uncircumcised in heart, 
but the Gentiles are uncircumcised in flesh." So many 
things therefore^ as these^ when they are seen with the 
eye, are enough to produce conviction and belief in those 
xsrho embrace the truth^ and are not bigoted in their op 
opinions, nor are governed by their passions. 


But those who hand dotm the myths which the poets 
have made J adduce no proof to the youths who learn ihemj 
and we proceed to demonstrate that they have been utter- 
ed by the influence of wicked demons, to deceive and 
lead astray the human race. For having heard it pro- 
claimed through the prophets that the Christ was to come, 
and that the ungodly among men were to be punished by 
fire, they put forward many to be called sons of Jupiter^ 


under the iiripression that they x-j-oiild be able to produce 
in men the idea that the- things -Which were said with 
regard tq Christ were mere marvellous tales ^ like the 
things whiqh were said by the poets. And' these things 
were said both among the Greeks and among all n^ttions 
where they (the demons)' heard the prophets foretelling 
that Christ, would specially be believed inj but that 
in hearing what was said by the prophets they did not 
accitrately -understand it^ but imitated what was said 
of o\ir Christy like men who ore in error^ we will make 
plain. The prophet Moses then^ was^ as we have already 
said J older than all tjriters^ and by him^ as we have. 
also said before^ it was thus predicted: "There shall/ 
fail a prince from Judah, nor a lawgiver from between 
his feet, -until He come for whom it is reserved] and 
He shall be the desire of the Gentiles^ binding His foal 
to the' vine, washing his robe in the blood of the "grape." 
The devils, accordingly, when they heard these prophet- 
ic words, said that Bacchus was the son of Jupiter, and 
gave out that he was the discoverer of the vine, and '_ 
they nxHTiber wine (or, the ass) among his mysteries | • 
and they taught that, having been torn in pieces, he 
ascended into heaven. Imd because in .the prophecy of 
Moses it had not been expressly intimated whether He 
who was to come was the Son of God, and whether He . 
would, riding on the foal, reiriajui, 'on earth ox* ascend 
into heaven, and because the name of "foal" could mean 
either the foal of an ass or the foal of a horse, 'they, 
not laaowing whether He x-rho was foretold would bring the 

foal of an ass or a horse as the sign of His coming, 
nor whether He was the Son of God, as we said above, 
or of man, gave out that Bellerophon, a man born of man, 
himself ascended to. heaven on his horse Pegasus. And 
when they heard it said by the other prophet Isaiah, 
that He should be born of a virgin, and by His own 
means ascend into heaven, they pretended that Perseus 
was spoken of. 'And when ihey knew what was^saxd, as *^ ' 
has been cited above, in the prophecies >jrit-ten afore- 
time, "Strong as a giant to run his course," they said 
that Hercules was strong, and had journeyed over the 
whole earthy And when again, they learned that it had-^ 


been foretold that He shoiacl heal every sickness^ and 
raise the dead^ they produced jEsculapius . 


But in no instance ^ not even in any of thosq/ called 
sons of Jupiter^ did they iinitate the being crucified; 
for it was not imderstood by them^ all the things said 
of it having been put symbolically . And this^ as the 
prophet foretold^ is the greatest syribol of His power 
and riilej as i3 also proved by the things which fall 
•under our observation. For consider all the things in 
the worldj whether id.thout this form they cottld be ad- 
ministered or have any community. For the sea is not 
traversed except that trophy which is called a sail 
abide safe in the ship 3 and the earth is. not ploughed 
without it: diggers and mechanics do not their work^ 
except with tools which have this shape. And the hiiman 
'form dif feres from that of the irrational animals in 
nothing else than in its beiiig erect and having the 
hands extended^ and having on the face extending from 
the forehead what is called the nose, through which 
there is the x*espiration for the living creatxirei and 
this shows no other form than that of the cross. And 
so it was said by the prophet, '^The breath before otir 
face is the Lord Christ J' Ajid the power of this form 
is shown by your oi-m symbols on what are called ^'verfTLa" 
(banners) and trophies, xcLth which all your state poss- 
essions are made , using these as the insignia of your 
power and government, even though you do so unwittingly. 
And with this form you consecrate the images of your 
emperors when they die, and you name them gods by in- 
scriptions. Since therefore, we have urgrd you by 
reason and by an evident form, and to the utmost of 
our ability, we know that now we are blameless even 
though you disbelieve; for our part is done and finish- 
ed, -(To be continued). 

— _ 

There are three more instalments of Justin's Apology, 
including the edict of the Ecrperor, in response to his 
defense of the Christiaxis. After which we intend to 
publish a treatise by a Brethren writer, 186U^ entitled 

THE PILGRIM --, . hi 

"Nonresistance Asserted, or. The I^ingdom Of Christ And 
The Kingdom Of The World Separated," This is a very 
excellent doctrinal treatise on the Kingdom of Christj 
•written in simple langiiage, easy to read and understand, 
yet highly intelligent and analytical. And we believe . 
it will be appreciated by all who read it, -Editor. 


. worship the King, all glorious' above 1 
gratefully sing his power and his love J 
Our shield and defender, the Ancient of days. 
Pavilioned in splendour, and girded with praise • 

tell of his might J sing of lais grace! 
I'fticse robe is the lights whose conopy space. 
His chariots of wraKi the deep thunderclouds form. 
And dark is his path on the idjigs of the storm. 

The earth, with its store of wonders imtold, 
AliTilghty, thy power hath f otmded of old. 
Hath Established it fast by a changeless decree. 
And round it hath Cast, like a ifnantle, the sea. 

Thy bountiful care, what tongue can recite? 

It breatnes in the air, it shines in the light; 

It streams from the hills | it descends to the plain. 

And sweetly distills in the dew and the rain. 

-. Frail children of dust, and feeble as frail, 
In thee do we trust, nor find thee to fail; 
Thy mercies, how tender! how firm to the end J 
Our Maker, Defender, Redeemer, and Friendl 

measureless Might J ineffable Love! 

Vfliile angels delight to hymn thee above. 

The humbler creation, though feeble their lays. 

With true adoration shall sing to thy praise. 

^ Robert Grant, 1833 J Psalm lOU. 



JUDGES^ seventh book of the Bible ^ records that 
period i/fhen Israel was ruled by judges before the 
time of the kings 5 from which fact it derives its 
name. It records many of Israelis great victories 
over those whom God told them to destroy* Also record- 
ed^ are discouraging defeats , which the Lord sent as 
punishment for their sins 5 such as the oppression of 
Jabin^ king of Canaan, But God deliveres them at this 
time by Deborah and Barak. 

Imong the faithful is Gideon whom God called to 
lead the small band of men against the great hosts of 
the enemy. And what a victory he won over those, who 
oppressed Isreal,^ But as soon as Gideon is dead 
Israel sins again/ and 'Abimelech's wicked reign begins. 
After a bloody career he is mortally wounded by a 
piece of mallstone thrown upon him by a woman^ and 
has his o>jnarm„o ox bearer to slay him. 

Again Isx^ael sins and God brings them under the 
oppression of the Philistines and the iUTimonites. Then 
they cry to Gcd^ and he sends deliverance tlirough the 
marvelous vicbory of Jephthah-. 

Isra.el is once more oppressed by the Philistines^ 
because' of their sins^ and are finaly dilivered through 
the gi'eat strength of Samson as he pulls down the 
house upon them and himself^ after being captured 
when the treachery of Delilah revealed the secret of 
his strengths 

VJhat an example we find in this book of -the tender 
mercyj and yet the severe judgment of God in dealing 
with his people, 

1. Vtoat woman was judge of Israel? 

2. Who slew Sisera the Canaar.ite? 

3. How did Gideon prove God^ before going against 
the Mdianites? 

U. How did God select Gideon ^s army^ and how many 

were there? 
5. Vfliat was the secret of Samson's great strength? 

Daniel S, Wap-ner. 


VOL. 3 1^'IABCH, 1956 WO. 3 

"^Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which wqr against the soul." 1 Peter 2:1 1 


Iffcen the mists have rolled in splendor 

From the beauty of the hills ^ 
And the stxnlight falls in gladness 

On the river and the rills ^ 
We'recall oiir Father *s promise 

In the rainbow of -the sprays . 
We shall knoxf each other better . 

1,-Jhen the mists have rolled away^ . 

Oft we tread the path before us 

Mith a weary^ burdened heart; . 
<3f t we toil amid the shadows^ , ' 

And o-ur fields are- far apart ^ 
But the Saviour »s "Come^ ye blessed]" 

All our labor will repay^ 
Vfoen we gather in the morning 

lAjhere the mists, have: rolled away. 

We shall come with joy and gla,dness^ 

We shall gather round the throne j 
Face to face with those that love US;^ 

We shall know, as we are known^ 
And the song of our redem^ption 

Shall resound through endless day^ 
VJhen the shadows have departed^ 

And the mists have rolled away. 

— Annie Herbert. 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rote: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


In Heb* 65I3-I8 we ready "For when God made promse 
to Abraliam^ becau^je he could swear by no greater^ he 
sware by himself^ saying^ Sxirely blessing I will bless 
thee^ and mtiltiplying I will miiltiply thee, . . That 
by two iinmutable things^ in which it was irapossible for 
God to lie^ we might have a strong consolation^ who 
have fled for refuge to lay hold upon tl'ie hope set be- 
fore us , " 

Iinmutable^ means unalterable^ and in those two 
things, (BLESSING AMD MULTIPLYING of the seed of Abra- 
ham,) God will not go back or change his wox^d. However 
the "Blessing" which was promised to the "Seed" of 
Abraham, of which the "Children of God" are "Heirs," 
did not -originate in Abraham or his time. In Titus 
1:2 we read, "In hope of Eternal Life, which God, that 
cannot lie, PROiilSED before the t-rorld began," And 
Jesus says, in Matt, 25:3l|-^ when he returns to earth 
again, that then he will say to the righteous on his 
right hand, "Come ye blessed of rf^r Father, inherit the 
kingdom prepared for you FROM THE FOUKDATIOK OF THE 
WORLD." Therefore ETi^RMAL LIFE and THE KINGDOM, which 
are a related vihole, was not a new thing when it was 
promised to the seed of Abrahamj but was that which 
T^ras already detei-mined in the mind of God before the 
world began. And the SEED itself was a part of the 
PROMISE3 for which reason Paul calls the children of 
God the "Children of the PROMISE. " 

As already stated, at the time the promise was made 
Abraham had no child, so there was not only a promised 
BLESSING but also a promised SEED through which the 
blessing would come. And this was made possible, only, 
by a supernatural act of God, who gave them power to 
beget a son after they were past the age of bearing. 


For this reason Paul says^ (Gal. k:29) , that Isaac vjas 
born after the "Spirit. And "we" (the children of God 
by faithj) as Isaac was^ are the "cMldren of the 

"For it is xijritten^ that Abraham had two sons^ the 
one by a bondmaid^ the other by a freewoinan. But he 
who was of the bondwoman was born after the flesh 5 but 
he of the freewoman was by promise. Miich things are 
an allegory: for these are THE Tl^JD COVENANTS 3 the one 
from mount Sanai^ which gender eth to bondage^ which is 
Agar. (Hagar) , For this Agar is mount Sanai in Arabia^ 
and answereth to Jerusalem which now is^ and is in bond- 
age with her children. But Jerusalem which is above is 
free J which is the mother of us all. For it is written^ 
Rejoice J thou barren that bearest notj break forth and 
cry, thou that travailest not: for the desolate hath 
many more children than she which hath an husband, 
(Gal. 3:22-273 Isa. ^U.) 

This is also allegorical language, and signifies 
the "Children of God" begotten in Christ Jesus by the 
Spirit (without an husband) who far exceed in number 
the children of the flesh, begotten by the natural .- 
process of conception and birth. And because they are 
Christ » 5 they are ABRAIlAI'i'S SEED and HEIRS ACCOPtBING 

"For before she travailed^ she brought forth^ before 
her pain came^ she was delivered of a man child. VJho 
hath heard such a thing? l^Iho hath seen such things? 
Shall the earth be made to bring forth in one day? or 
shall a nation be born at once? for as soon as Zion 
travailed she brought forth her children." (Isa. 66: 
7-8j see also verses 5 & 12). 

"And to* make all men see what is the fellowship of 
the mystery, which from the beginning of the world 
hath been hid in God, who created all things by Jesus 
Christ: to the intent that now unto the principalities 
and powers in heavenly places riiight be knoim by the 
Church the manifold wisdom of God, According to the - 
ETERNAL PURPOSE which he purposed in Christ Jesus our 
Lord. • , Of whom the whole family in heaven and earth 
is named," 

<2 ' THE PILGRm 

Here it is further revealed that God pixrposed eternaly 
(before the world was) in Christ Jesus to have a ixni- 
versal FAfCELY in earth and heaven to be united in him 
and bear his name| which coiild be none othe^r than the 
"Children of God." . . 

Adam was made in , the image of God j 'and Ltike calls, 
him "The son of God,". God blessed him (them)/'^e S*mt- 
ful and m-ultiply and replenish (fill) the earth and 
subdue it, . And have dominion over every living thing 
that move th upon the earth. He was also put in the 
garden of Eden where was evevj tree that was pleasant 
to the sight and good for foodj The tree of life alvSo 
was in the xnidst of the garden and the tree of laaowledge 
of good and evil. Thus it is clearly indicated that 
Adam was HEIR OF THE ¥ORLD^ and had full opporttmity 
to inherit eternal life and the "kingdom" which was 
promised and prepared before the world began. But Adam 
lost his "sonship" and inheritance because of sin;^ and 
instead of . his children becoming children of Gpd and 
heir of the PROMISE ^ they were alienated from God and 
became the children of the wicked one and they all died 
in the flood. 

Therefore God had no people or nation with ~t/hom he 
could establish a covenant of faith. There were faith- 
ful individuals such as Enoch and Moah^ but of none of 
then did God promise to mal<:e a nation or "seed" to 
enter into covenant relationship i/jith him to be his 
children and "HEIRS OF TEE PROMISE," " ■ 

There is no indication of any progeny from Abel who 
was faithful^ but whom Cain slew. And so Cain's pos- 
terity prevailed and constituted the nation or people 
of the earthy but they were not the children of God, 
Adam had been driven out of Paradise to till the ground 
T'vxiich was cursed for his sake^ and the inhabitants of 
the world sank deeper and deeper in sinj and for two 
hundred and thirty five years no one called on the name 
of the Lord* But when Adaia was an hundred and thirty 
years old he begat a son in his own likeness^ after 
his own image^ and Adam's wife called his name Seth: 
for God J said she^ hath appointed me another seed in- 
stead of Abel whom Cain slew, "And to Seth, . , was 


born a son and he called his name Enos; Then began men 
to call upon the name of the Lord, 

About three hundred years after the flood God sep.- ' 
arated Abraham unto Himself from the rest of the people 

of the earthy and laid in him the foundation for the 
SEED, both of the promised Redeemer and the redeemed. 
The relationship between God and Abrahaia was a cov- 
enant of faith which formed a bond or union between 
them like a marriage vow, God promised and Abraliam 
believed; therefore God counted it to hira for right- 
eousness, and promised to establish it with his "seed'^ 
after him for an everlasting covenant TO BE THEIR GOD, 
Gen, 17:7j8. Thus the "seed" of Abraham are the child- 
ren of God by faith. (Gal. 3:26-29) • 

It was not the nationality* but the covenant^ which 
established the relationship to God, This is evident 
by the fact that neither Ishmael nor Esau were reckoned 
as the '^seed," Relation to Abrara or Isaac by natural 
birth was not sufficient to make them "heirs" of the 
PROMISE. Even Jacob did not become heir by virtue of 
birth alone: but it was necessary for him to have the 
blessing of his father Isaac to inherit the promise 
made to Abrahara. • 

There was also another chief condition to be com- 
plied vrith^ Villi ch, if not done, would forfeit the 
right to membership in the covenant f araily and premised 
inheritance. This was the SIGN of the covenant, 'which 
was circum_cision, "This is my covenant which ye shall 
keep betx-^een me and you and they seed after thee; eveiy 
man child among you shall be circumcised, , , and it 
shall be a token of the. covenant betwixt me and you, . 
, and the uncircumcised man child whose flesh of his 
foreskin is not circumcised, THAT SOUL SHALL BE CUT 
clearly shows that with respect to the intieritance, 
the covenant relationship s.uperceeded that of the flesh. 

From the foregoing consideration some facts are 
revealed as follows: ETERNAL LIFE aad the KINGDOM 
were promised and prepared before the world began. 
There was a proiTiised BLESSING and a promsed SEED^- 

( continued on page 66,) 


By Marvin B. Craihiiiier • 

In explaining the beautiful parable of the Good 
Shepherd and the sheep^ Jesus said^ »»The thief cometh 
not^ but for to steal;, and to kill^ and to destroy: I 
am come that they might have life, and that they might 
have it more abundantly. " 

Me hear much in this day and time about how to 
obtain material things which will give us comfort^ 
leisure^ and pleasure. Indeed^ it has alraost reached 
the point where those who do not avail themselves of 
them are considered shiftless^ and are not doing as 
well as they should. 

This is a very good example of how the ''thief" or 
adversary of our souls would twist our reasoning^ and 
.cause us to thinlc that the more abundant life which 
Jesus brought to us is to be had and enjoyed by easy 
living here in the world^ thus stealing our love away 
from God and placing it upon material "things". In 
St. Luke 12:15 we hear JeSUS say^ "Take heed^ and be- 
ware of covetousnesss for a man's life consisteth not 
in the abundance of the things which he posseth." 

VJhat then is the "more abundant life" which Jesus 
came to bring to xis? And how can we attain to it if 
it cannot be found in the "things" "which we may ac- 
quire? Every experienced Christian can aiiiswer these 
questions. Inasm^ich as he knoxAfS that from the very 
moment that he^ or she^ gave their heart to Jesus ^ and 
became obedient to his comniandments « life became more 
full J more sweety more joyful^ and the peace of God 
whicia passeth all -understanding^, began to keep their 
hearts and minds through Christ Jesus. 

We believe most everyone enjoyes life to a greater 
or lesser degree 5 and too^ that there is a certain 
amount of pleasure to be had even in gaining earthly 
riches^ and appropriating them selfishly* But our 
desire here is to speak of the "Solid joys., and lasting 
treasure J which none but Zion's children know," 

Vflic can fully appreciate 'the difference between 
living a life which is hid with Christ in God^ and 

THE PimRDi 5^ 

that which can only end in Judgment and condermation? 
The one looking forward with joy and confidence to the 
day when Christy who is ovr life shall appear^ that 
they also may appear with him in glory. The other i-fith 
but a certain fearful looldng for of judgment and fiery 
indignation^ which shall devour the adversaries. 

Only those who are living in the divine service of 
Jesus can Imow the EXTRA blessings^ and EKTRA. joys 
which can be enjoyed in no other way. Even tlie coimuon 
labours and experiences of everyday living take on a 
new fullness and satisfaction, with a duplex ret/ard for 
those x^ho do service, as unto the Lord, and not unto 

¥e cannot experience the fullness of life to a great- 
er degree than that to which we are able to love both 
God and man. The worldling loves the world and the 
"things" that are in the world. Therefore the love of 
the Father is not in them, iilhile he goes about seeking 
earthly treasure and worldly pleasure, which shvall all 
pass away with the world, the Christian is laying up 
treasure in heaven, which shall endure throughout etern« 

Mot only does the child of God have a more abundant 
life here in this world, but as it is written, "Eyeh^th 
not seen^ nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for 
them that love him." 

-Long Bern, Calif, 

". . MW TliAT HE 13 A REuJAEDER. . ," 
The very nature of God should provoke men to pray, 
God is good. God is love. God wants men to share his 
love love and his goodness, God's love is unselfish, 
God*s goodness is "vd-thout meas-ure, God is able to re- 
ward men > every good blessing because he is power- 
ful. God spoke and the xjorld camie into existance. He 
spoke again and the world was filled vrith living creat- 
\jres. Today God upholds this creation with the power 
of his hand. Surely such a God is able to give good 
gifts to men. God is a RHJ'AiffiER. -Selected, 


By M, J. Kinsley 

Denominations are essential for the spiritual well- 
fare of man. l^Jhen a religious organization assumes a 
narae, it is considered a denomination^ and in this age 
of many religious bodies it is needful so tliey can be 
identified. And if they are worthy they should be like 
a city set on an hill -tiiat can not be hid. Matt„ 5:lU» 

Divisions are justified for the sake of truth and 
peace ^ and to be relieved from religious intolerance, 
Denomnations are the fruits of religious liberty, 
VJhere the Spirit of the Lord is there is liberty, II 
Cor^ 32I7- A Christian libertyj not a carnal liberty 
to do evil» In matters of personal opinion there 
should be forbearance. People differ for different 
reasons such as instruction^ enviromuent^ and talent. 
Difference of opinion is one means of learning^ and of 
manifesting what manner of spirit may be in those who 
differ. - If there were no differences ^ there would be 
no need of counsel or government^ or laws. God told 
his people^ "Come now let us reason together, '» Isael:l8, 
God is reasonable and requires of us a reasonable ser- 
vice, I'Jhat a blessing it is to associate with people 
who are reasonable. 

Denominations are made up of individuals^ and the 
light that the individuals manifest is what represents 
the light of the denomination^ Some tiiiies the light 
may be dimj but even a dim light is appreciated in a 
real dark night- better a little light than no light 
at all, "Him that is weak in the faith^ receive ye 
but not to doubtful disputations ^ " and the strong 
should bear the infirrd.ties of the weak^, and not to 
please themselves. "Let everyone please his neighbor 
unto edif ication^ " even bless them that persecute you 
and mistreat youj bless and curse not, "Stand fast 
therefore in the liberty wherewith Christ hath made us 
free J and be not entangled again with the yoke of bond- 
age." Gal, 5:1. -The yoke of sinj the fruit of xmbelief. 
Faith is the oil that keeps the light of love aglow. 

-Arcanum^ Ohio 

THE PILGRIM ________ 5? 

By David A. Skiles 

The word "overcome th" indicates combat^ conflict, 
and opposition. From the beginning mankind has been 
beset with the conquests of the opposing forces of 
good and evil. It was ■ said to the first son of Adam 
"If thou doest well^ shalt not thou be accepted? and 
if thou doest not well, sin leith at the door," These 
condition are the determining factor and principles 
upon which the destiny of each one will rest. 

In romans 12:21 we read, "Be not overcome of evil, 
but overcome evil with good;" evidencing that there is 
a possibility of being overcome of either of these two 
forces or powers. Satan, the instigator of evil, has 
great and mighty powers 3 but not almighty. He is the 
prince and power of the air, and in this our day his 
field of activities is enlarged a thousand fold, ^ But : 
God the source and fountain-head of all 'good is omnipo- 
tentent, alrtiighty, and in the end will be .entlironed^- 
superceed, and defeat all evil powers, as we sing, •. 
High in the heavens eternal God, Tliy goodness in full 
glory shines) Thy truth shall break through evevj cloud, 
that veils and darkens thy designs, 

Satan had very extensive powers in Job's experience j 
but not unlimited. For in ^ the end of the record of 
Job<s life he said to the ""ord^ "I know that thou canst 
do everything; and that no" thought can be withliolden 
from thee," And his latter end was more blessed by 
God than his beginning. He being not overcome of evil, 
but overcame evil with good. 

The man of God that was sent to Bethel to cry 
against the alter of Jeroboam (I Kings I3) was over- 
come by a lieing prophet, who persuaded him to disobey 
the direct commandments of the Lord, and thus he failed 
to reach his homeland Judahj for a lion slex^r him by the 
way. Daniel was an over comer) though his unfaltering 
faith took him to the lion^s den. His three companions 
were overcomers) though their integrity took them to 
the fiery fiu»nace. The first king of Israel was over- 
come of evil, because of false delusions, and lost his 
throne. The second king overcame the seemng giant. 


becatise his trust xms in the najne of the *^od of the 
armies of Israel 

Stephen was a glorious over comer} notwithstanding 
his seeming defeat at the hands of them that threw 
the stones. The eminent apostle Paul in his declining 
day could envisage the glorious victory of an overcomerj 
even though at the last we hear him say^ *Tor the hope 
of Israel I am bound with this chain. 

Above all^ our blessed Jesus was an overcomer in 
glorious triumph 3 though he suffered the depth of 
cruelty and derision at the hands of them who should 
have been his friends^ and now in his great and match- 
less triumph he has caused it to be written (Rev, 3^21) 
'^To him that overcometh >jill I grant to sit with me in 
my throne^ even as I also overcaiue^ and am set dom 
with my Father in his throne." the magnitude of these 
words. Must this be confined to the overcomers of the 
Laodicean church? host certainly not. The Sjparit 
speaking to the church of Ephesus said^ '»To him that 
overcometh will I give to eat of the Tree Of Life which 
is in the midst of the Paradise of God»'» Does this 
refer to the Sphisians only? Noj it means you and me. 

To the church of Smyrna, "He that overcoraeth shall 
not be hurt of the second death;" that means you and 
me. To the church of Pergamos, "To him that overcometh 
will I give to eat of the hidden manna; etc. To Thy- 
atira_3 "And he that overcometh, and keepeth mjr works 
unto the end, to him will I give power over the nations 3 
etc, Sardus, "He that overcometh, the saiae shall be 
clothed in white raiment; and I mil not blot out his 
name out of the book of life, but I will confess his 
name before my Father and before his angels." Phil- 
adelphia, "Him that overcometh will I miake a pillar in 
the temple of my God." 

In the preview of Rev, 21, of what God has in reser- 
vation for his faithful ones; he says in verse 7, "He 
that overcometh shall inherit all things; and I will 
be his God, and he shall be irrjr son. l/Jhat a position 
to the victorious ones. 

The message to the church of Laodicia, "To him that 
overcometh mil I grant to sit with me in iry throne. 


is harmonious and paralell mth what Jesus said to his 
disciples (Matt, 19:28) "Verily I say unto you^ That 
" ye which have followed me in the regeneration when the 
Son of man shall sit in the throne of his glory^ ye 
also shall sit upon twelve thrones ^ judging the twelve 
tribes of Israel. And also Luke 22:29>30, "And I ap- 
point unto you a kingdom^ as my Fatlier hath appointed 
unto me; that ye may eat and drink at my table in my 
Icingdom^ and sit upon thrones judging the twelve tribes 
of Israel, 

That some form of judgment will be the work of the 
saints is evident, from the meltings of the apostle 
Paul to the Corinthians I Cor. 6:2^3^ "Do ye not know- 
that the saints shall judge the world? and if the world 
shall be judged by you^ sTe ye unworthy to judge the 
smallest matters? I^now ye not that we shall judge 
angels? How much more things that pertain to this life? 

Behold what God hath ^l^^^ought: in setting up his mar- 
velous provisions for them who overcome the world, 
I John Sik^ "For whatsoever is born of God overcome th 
the world: and this is the victory that overcome th the 
world, even oiir faith," 3o let us put on the whole 
armor of God^ and fight the good fight of faith. Jesus 
said, "These things have I spoken imto you^ that in me 
ye might have peace, in the world ye shall have trib- 
ulation: but be of good, cheery I have overcome the vjca'id, 

Rossville, Ind, 

God is the author of both the law and grace | so 
there can be no contradiction or conflict between them. 
Both aim at -the saMe end ptxrpose^ which is RIGHTEOUS- 
NESS, If there were no law, grace woinld have no mean- 
ing, Grace provides the means and opportunity to 
satisfy the demands of the law. "For what the law coxM 
not do, in that it was weak through the flesh, God 
sending his o-rm Son in the likeness of sinfia flesh, 
and for sin, condejmed sin in the flesh: That the right- 
eousness of the law might be fulfilled in us who walk 
not after the flesh , but after the Spirit," 


Under the law^ every transgression and disobedience 
received a just recompense of reward. Whoever disobey- 
ed was punished immediatly, God still requires obed- 
ience to his revealed will^ and to disobey is SIN under 
grace the same as under the law. 

Under the law^ Satan could take advantage through 
the weakness and lusts of the flesh to commit sin by 
disobeying God's law^ and then of necessity the penalty 
was applied^ which is condemnation and death. SO;, 
because of the weakness of the fleshy the law became^j 
in Paul's^ "The ministration of death." It 
was never intended to be so. God's love x<ras as great 
under the law as .'it is under grace | and his demand for 
holiness is as positive under grace as it was under 
the law. For "without peace and lioliness no man shall 
see the Lord." 

It must be remembere^d that sin was in the world 
before the "law" x<ras givenj "For until the law sin was 
in the world: but sin is not imputed when there is no 
law. • , Moreover the law entered^ that the offence 
might abound:" or^ so that it could be exposed and 
something done about it. 

Grace is said to be "unmerited favor." It alsp 
means time and opportunity to raeet an obligation. 
Both- definitions seem to be the meaning of God's grace 
to fallen humanity. In the fullest sense of the word^ 
grace is conditional. It was conditioned by the Atone- 
ment of Jesus Christ] for the justice of God coifLd not 
permit him. to forgive sins without the Atonement, imd 
it was motivated by the inite love of God^ which 
places the gi^eatest possible obligation on all who 
receive it. 

The Atonement was the first manifestation of the 
grace of God^ (Rom^ 5^18)^ but its first exercise to 
the sinner was the forgiveness of sins, (Eph, 2:7), 
The benefits of God's gracewill never cease 3 for^ "In 
the ages to come he will shew the exceeding riches of 
his grace in his kindness toward us through Christ 
Jesus," (Eph. 2:7). 

"Grace and truth came by Jesus Ctirist," The truth 
is^ that God's supreme attribute is lovej but this 


could not be realised by guilty sinners ^ under the laiKT^ 
because of the severe penalty for sin, God never at 
any time mlled or intended to destroy his people 3 but 
Satan, through temptation and disobedience , got them 
into a position where the very means which was intended 
to beget holiness in them^ was turned to destruction, 
as Paul says^ "Ind the command3:[ient which was ordained 
unto life, I found to be unto death. For sin taking 
occasion by the commandment, deceived me, and by it 
slew me. ITnerefore the law is holy, and the corpjnand- 
ment holy, and just, and good. Vfes then that which is 
good made death unto me? God forbid. But SDJ that it 
might appear SIN, working death in me by that which is 
good J that sin by the commandment might become EXCEED- 
ING SINFUL. For we Icnow that the law is spiritual : but 
I am carnal, sold under sin.^^ (Rom« 7:10-li4.). Thus 
is exposed the most dreadful and iniquitous nature of 
sin and its author* By this means, if allox^red to con- 
tinue, Satan could deceive the children of God into 
believing that God is the cause of all the misery 
siiffered by humanity because of sin, as he attempted 
in the case of Job, 

•God is' just 3 and he cannot allqw; Satan to take such 
an advantage, God is love and has no delight in the 
death of a sinner. Therefore in Christ Jesus, he pro- 
vided a way to save sinners from death by the forgive- 
ness of their sinsj- which was the most gracious xaani- 
xestation of love ever l<nc\m. For "God was in Christ, 
reconciling the world unto himself, not iinputing their 
tresspasses unto them." (II Cor. 5:19). "But God 
commendeth his love toward us, in that, while we were 
yet sinners, Christ died for us." (Rom, p:3). 

The question may arise t I#iy, then, was the law given 
first? before this gracious act of forgiveness. The 
answer to this question should prove that the grace of 
God is on conditions, the first of which is FAITH in 
Christ and his Atonement which makes the forgiveness 
of sins possible; and, second, the choice and will of 
the sinner to return to obedience to God. An iiriportant 
distinction should be made here 5 that in forgiving sin, 
God did not ignore it. If he wo"uld have ignored it. 


no atonement would have been necessaxy. But the Atone- 
ment proves that God caimot ignor sin. It is this 
fact which gives the grac of God its meaning^ and 
clearly indicates that the sinner cannot continue in 
sin and abide in the grace- of God, 

' It must be remembered that man was created "good^ ^^ 
and in Eden tliey apparently enjoyed divine favor and 
was entitled to it. But after sin entered^ they vjere 
not entitled to it* and to extend divine favor in the 
sinful state 5 would appear to all intelligent beings 
that God was coniving mth sin. Therefore' grace could 
not be proffered until sin was- exposed and provision 
made to take it away. I'fcat a tragedy if man should 
have to live forever in sin. Truly^ in such a condi- 
tion ^'sin would reign'' ^ and- the love of God would be 
completely obscured. ^'Death reigned'* from Adam to 
Moses even over them who had not sinned as Adam did, 
and without the law man never could have known what 
was the cause of all of his misery. Sin was the. cause ^ 
and Satan was the author of it^ but without the Iqm to 
expose both sin and its author^ man would have been 
driven to the fearful conclusion that it was God who 
was the cause of it. Paul said^ "I had not known sin 
except the law had said^ Thou shalt not covet." Thus 
it is clear why the law was ' given before grace came . 

The grace of ^od was given to save lost sinners, 
and every sinner is obligated to the greatest possible 
degree of heartfelt love to ^od to return to the most 
penitent and devoted obedience to hira. Under grace^ 
God deals with the motive first j so that if the motive 
is right, then progress can be riiade toward right acts. 

The law intended the same^ but when an offence i^ias. 
comiiaitted, the sinner lost his favorable standing with 
God and v;ras under condemnation 5- and love and fellowship 
cannot obtain where there is state of guilt and con- 
demnation. But "There is therefore ^ now no condemnation 
to them which are in Christ Jesus, x^ho walk- not after 
the flesh, but after the Spirit^ ^ ^ For the law of the 
Spirit of life in Christ Jesus liath.made me free from 
the law of sin and death. 

Therefore the child of God who wills and intends to 


serve hiiUj by virtue of his imion with Christy has his 
sins forgiven, and lives. Thus grace provides the 
opportunity to understand both the love and will of 
God^ and to obey him. But not only is sin forgiven by 
the grace of God^ but by the Holy Ghost, which' is the 
Spirit of Truth, the laws of God are written in the 
heart of the believer, and provides both encouragement 
and the POIJER to overcome sin and bear fruit unto holi- 
ness: Just as good parents, by love and good will to 
their children^ encourage them to obey and do right. 
Even where chastisement is necessary for acts of dis- 
obedience, in order to induce reform' there must of 
necessity be forgiveness. No child who is held in a 
constant state of condemnation by its parents, can love 
them or be encoTiraged to do right. This is clearly 
taught by the grace of God and is the reason why the 
"law" could not give life. 

"For the grace of God that bringeth salvation hath 
appeared to all men. Teaching us that, denying ungodly- 
ness and worldly lusts, we should live soberly, right- 
eously, and godly, in this present worldj Looldng for 
that blessed hope, and the glorious appearing of the 
great God and our Sa.viour Jesus Christ j >Jho gave him- 
self for us, that he might redeem us from all iniquity^ 
and purify unto himself a peculiar people, zealous of 
good works. These things speak, sjad exhort, and rebuke 
mth all authority. Let no man despise thee." (Titus 
2 : 11-lb ) . -D:F .\i. 

One ship sails East^ 

And another West;, 
By the selfsame winds that blowj 

»Tis the set of the sails ^ 

And not the gales. 
That tells the way to go. 

Like the winds of the sea 

Are the wave's of tiine. 
As we voyage along through life 3 

»Tis the set of the soul 

That determines the goal. 
And not the calm or the strife! 



God did not create pride, biit when a created being 
first rebelled against God, pride was born, and with 
it came shame, guilt, and punishment. Because there 
can be no proud thing in God's presence, Lucifer and 
his legion were cast dovm from Heaven. Because God 
could tolerate no pride in Paradise, Adam and Eve ^wer^ 
driven forth. From that tiitie to this, beneath all 
man^s sin, shame and suffering, we can see the rebell- 
ion of that first primordial pride. Pride is the re- 
bellion which bi'eaks the divine order and puts itself 
before God, Pride is INORDINATE SELF-ESTEEM, a self- 
esteem which does not Ici'iow its place, is out of God^s 
order, and is not according to God^s will. 

One of God^s strongest denunciations of pride is 
found in the first three chapters of Isaiah, In Isaiah 
1:2-3^ God reveals to the prophet that Israel's sin is 
an inordinate self-esteem (pride) , Israel is out of 
order, she does not Iniow her place, she rebells against 
God, while even oxen and asses know their mastex^sj In 
Isaiah 2:6-9 God forsakes Israel because she has for- 
saken Him and turned toward the East, toward heathen 
nations. She has become like the Philistines and has 
adopted the worldly wa/s of strangers . Israel has 
prospered, multiplied her luxuries and conveniences, 
and turned to worshixToing the work of her ovm hands. 
Her people bow down to the idols they have made for 
themselves. In their pride they worship themselves 1 
Isaih 2:10-22 contains a great hyifin of humiliation, in 
which God^s unforgiving judgment is seen coming upon 
those vjho refuse to repent. The lofty looks of men 
shall be humbled, their proud thoughts brought dovm, 
their country's rich natural resources laid waste, 
their great military defences and centers of civili- 
zation destroyed, their prosperous international trade 
cut off, their proud culture and fine arts dem.olished^ 
and all their idols utterly abolished. In that day 
men shall throw away their gold and silver to the bats 
and moles. All the proud products of human culture 


Shall become like garbage and xTOrthless refuse^ as men 
try to hide themselves from the -wrath of the Lord* All 
man*s vanity shall be cast down. Isaiah. exclaims in 
abhorrence: "Cease ye from man^ . . • for wherein is 
he to be accounted of?" 

How hard it is for human pride to hear that all of 
man's glory is of no account in God's eyes! In the next 
chapter (Isaiah 3:1-26)^ the prophet further denounces 
Israel's sins of pride: the pride of . false priests and 
prophets who deceive the people into believing that 
everything is all right^ the pride of arrogant rulers 
who have become greedy polititions and grafters^ the 
insolence of children who behave themselves proudly 
against their elders ^ the pride of women who rule over 
men J the pride of the rich who exploit the poor^ the 
pride of the daughters of Zion who display their jewel- 
ry and painted faces and ixrmodest attire with all its 
lux'orious vanity! How far Israel has fallen from God's 
order and gone into pride! And we shudder because of 
their awful sins^ and hope that they turned from pride 
and back to Goal 

Pride was the greatest sin not only of that distant 
day in the past. It remains a present threat. All 
that Isaiaii said about the backsliding Jewish church 
could be said about many professing Christians in the 
churches today. Pride is America's great sin— unless 
there is a real repentance^ (not merely "going to 
'chuxch") doom will surely come. We can see men car]dHi 
away in the pride of nationalism, nalitarism, cultm^al 
and intellectual refinement^ and fashionable vanitjr. 
We must realize that the sin question^ the px^ide quest- 
ion^ cannot be settled by just "going to church" or by 
just "accepting forgiveness" from Christ and then con- 
tinuing in sin and pride I There must be real repent- 
ance. There must be continuing discipleship. Pride 
is being out of God's order. May we in all things be 
found in his will I "VJhen pride cometh^ then cometh 
shame," May we keep close to what God calls glory, 
and far from human pride, which God calls shame. Amen. 

-Hesston College Monthly^ La Junta, Colo, 


(Continued frora page 53.) 
and also a promised LAMDj (which Td.ll be considered in 
another chapter.) In the singuilar and primary meaning^ 
CHRIST is the PROMISED SEEDj that Ti^Lich was promised 
in Eden at the time of the fall. But in its plural 
meaning: THE CHILDREN OF GOD^ by union with Christ are 

There is no indication in either the Old Testament 
or the New^ that there can be any inheritance of tiie 
PROMISE of God out of covenant relationship to Him 
through the seed of Abraham. Thus throughout the whole 
Bible this relationship is expressed in some form or 
other of the oft repeated phrase: "i ^jlL BE THEIR GOD 
AND THEY SHALL BE MI PEOPLED' It appears first in 
Gen. 17:7^ ^-diere God promsed Abraham to establish an 
everlasting covenant with him and his seed after him^ 
"To be their God -, " and is f otmd for the last time in 
Rev. 21:3^ where it is said^ "Behold the tabernacle of 
God is t^Jith men^ and he mil dwell with them, and they 
shall be his people, and God himself shall be > 
them, and be their God." Many other similar passages 
also occur as follows: Ex. 6:7; 19:^,65 29di$'^ Jer. 7^23 j 
2ii::7s 31sl,335 32:38j Esk. 11:203 1^:113 36;28; 37:23, 
2Vj Zech. 8:83 Hosea 1:9-103 2:233 II Cor. 6:163 Heb, 
8:10; I Peter 2:rO-Ne:>ct issue: BIRTERIGHTS AKD ELECTION, 

^^ ^D.F.M . 

We the Old Brethren of the Salida Chixrch, Salida^ 
Calif, have appointed a cominunion meeting on the 21st 
day of April, 19^6. ¥e extend a general invitation to 
brethren and sisters of like precious faith upon the 
occasion. — Cliristie R. Cover. 

Xou cannot justly claim to be a child of God if 
you 'relish the company of the unsaved,, and hanker 
after the world's novels, songs and pleasure. 
The Mew Birth always makes a radical change. 
Matt, 7:13-273 II Cor. 5:17; I John 3:6-9. 





But the evil spirits were not satisfied icLth saying^ 
before Christ's appearance^ that those who were said 
to be sons of Jupiter were born of him| but after He 
had appeared and been born among men^ and when they 
learned how He had been foretold by the prophets^ and 
knew that He should be believed on and looked for by 
erery nation, they again, as was said before, put for- 
ward other men, the Samaritans Simon and Menander, who 
did many mighty works by majic, and deceived many, and 
still keep them deceived* For even among yoxirselves 
as we said before, Simon was in the royal city Rome in 
the reign of Claudius Caesar, and so greatly astonished 
the sacred senate and people of the Romans, that he was 
considered a god, and honoured, like the others whom 
you honour as gods with a statue, \iherefor we pray 
that the sacred senate and your people may, along with 
yourselves, be arbiters of this om* memorial, in order 
that if any one be entangled by that mans doctrines, 
he may learn the truth, and so be able to escape error; 
and as for the statue, if you please, destroy it, 


Nor can the devils persuade men that there will be 
no conflagration for the punishment of the wicked; as 
they I'lere unable to effect that Christ should be hidden 
after He came. But this only can they effect, , that 
they who live irrationaly, and were brought up licent- 
iously, in wicked customs, an.d are prejudiced in their 
ovm opinions, should kill and hate us 3 whom we not only 
do not hate, but, as is proved, pity and endeavour to 
lead to repentance. For we do not fear death, since 
it is acknowledged we must'- surely diej and there is 
nothing new, but all things continue the same in this 
administration of things 3 and if satiety overtakes 
those who enjoy even one year of these things, they 
ought to give heed to our doctrines, that they may 
live eternaly free both from suffering and from want. 
But if they believe that there is nothing after death. 

68 THE PILGRffi 

but declare that those who die pass into insensibility^ 
then they become ovr benefactors when they set us free 
from sufferings and necessities of this life, and prove 
themselves to be wicked^ and inhuman and bigoted. For 
they kill us trith no intention of delivering us, but 
cut us off that we may be deprived of life and pleasure. 


And as we said before^ the. devils put forward Mar cion 
of PontuSj who is even now teaching men to deny that 
God is the maker of all things in heaven and on earth, 
and that the Christ predicted by the prophets is His 
Son, and preaches another God besides the Creatox" of 
all, and likemse another son. And this man may have 
believed, as if he alone knew the truth, and laugh at 
us, though they have no proof of what they say, but are 
carried away irrationaly as lambs by a wolf, and become 
the prey of atheistical doctrines^ and of devils. For 
they >rho are called devils atteimpt nothing else than 
to seduce men from God who m.ade them, and from Christ 
His first-begotten^ and -those vjho are xmable to raise 
themselves above the earth they have riveted, and do 
now rivet, to things earthly?', and to the x^rorks of their 
ovm hands ^ but those who devote themselves to the con- 
templation of things divine, they secretly set backj 
and if tiiey have not a T^jxse sober-mindedness, and a 
pure and passionless life, they drive them into godless- 


And that you may learn that it xv^as from our teachers 
-we mean the accoxmt given through the prophets- that 
Plato borrox^ed his statement that God, having altered 
matter x-^hich was shapeless, made the world, hear the 
very x^ords spoken through Moses, xAo^ as above shoxm, 
was the first prophet, and of greater antiquity than 
the Greek xc:*itersj and through whom the Spirit of 
prophecy, signifying how and from what materials God 
at first formed the world, spake thuss "In the beginn- 
ing God created the heaven and the earth. And the 
earth vxas invisible and unfurnished, and darkness was 
upon the face of the deepj and the Spirit of God moved 


over the waters » And God said^ let there be light j 
and it was so • " So that both Plato and they who agree 
with him^ and we oxB^selves^ have learned^ and you also 
can be convinced^ that by the word of God the whole 
world was made out of the substance spoken of before 
by Moses, imd that which the poets call Erebus, we 
know was spoken of formerly by Moses . 


And the physiological discussion concerning the Son 
of God in the TBIAEUS of Plato, where he says, '^He 
placed him crosswise in the universe, " he borrowed, in 
likeraanner from Moses 5 for in the writings of Moses 
it is related hovx at that time, when. the Israelites 
went out of Egypt and were in the tcLlderness, they 
fell in with poisonous beasts, both vipers and asps, 
and every kind of serpent, which slew the people 5 and 
that Moses, by the inspiration and influence of God, 
took brass, and made it into the figure of a cross, 
and set it the holy tabernacle, and said to the people, 
"If ye look to this fig-ore and believe, ye shall be 
saved thereby." And \tien this was done, it is recorded 
that the serpents died, and it is handed doxm that the 
people thus escaped death^^ I^Ihich Plato reading, 
and not accm^ately understanding, and not apprehending 
that it was the figure of the cross, but takeing it 
'to be a placing crossvdse, he said that the power ne^ct 
to the first God was placed crosswise in the universe. 
And as to his speaking of a third, he did this because 
he read, as said above, that which was spoken by Moses ;» 
"tliat the Spirit of God moved over the waters." For 
he gives the second place to the Logos which is with 
God, who he said was placed crosswise in the universe] 
and the third place to the Spirit who was said to be 
borne upon the water ^ sajong, "and the third arotind 
the third." And hear how the Spirit of prophecy sig- 
nified through Moses that there should be a conflagra- 
tion. He spoke thus: "Everlasting fire shall decend, 
and shall devour to the pit beneath." (Deut. 32:22). 
It is not, then, that we hold the same opinions as 
others, but that all speak in imitation of ours. 


Among us these things can be heard and learned from 
persons vxho do not even know the forms of the letters^ 
■ who are -oneducated and barbarous in speech^ though wise 
and believing in mind; some^ indeed^ even maimed and 
deprived of eyesight; so that you may understand that 
these things are not the effect of h-uman wisdom, but 
are uttered by the power of God, 


I will also relate the manner in which we dedicate 
ourselves to God when we had been made new through 
Christ; lest^, if we omit this, we seem to be unfair in 
the explanation we are making. As many as are persuad- 
ed and believe that what we teach and say is true, and 
vmdertake to be able to live accordingly, are instruct- 
ed to pray and to entreat God with fasting, for the 
remission of their sins that are past, we praying and 
fasting with them. Then they are brought by us where 
there is water, and are regenerated in the same maimer 
in which we x-^ere ourselves regenerated. For, in the 
name of God, the Father and Lord of the imiverse, and 
of our Savio-ur Jesus Christy and of the Holy Spirit^ 
they then receive the washing of water. For Christ 
also saidj "Except ye be born again^ ye shall not enter 
into the kingdom of heaven." 

Now, that it is impossible for those who have once 
been born to enter into theii-* mothers' wombs, is mani- 
fest to all. And how those who have sinned and repent 
shall escape their sins, is declared by Esaias the 
prophet, as I wrote above; he thus speaks: "Wash you, 
make you clean; put away the evil of yoior doings from 
your souls; learn to do well; judge the fatherless^, 
and plead for the widow: and come and let us reason 
together, saith the Lord. And though your sins be as 
scarlet, I will make them white like wool; and though 
they be as crimson, I m,ll make them white as snow. 
But if ye refuse and rebel, the sword shall devour you: 
for the mouth of the Lord hath spoken it." 

NOTICE:- There are two more instalments of Justin's 
Apology; after which will be published: "The Kingdom 
Of Christ And The Kingdom Of The World Separated," 



They read the journal and the news^ 

The green book and the red. 
They kept the serials of the month 

Seciirely in their head» 

They went through books both old and new- 
Best sellers too- they thought; 

They read the jokes , and studied styles 5 
Ko item went for naught. 

They read the sporting pagej they knew 
Each athlete by his nainej 

They read the baseball, football, golf- 
Familiar with each game. 

They looked the funny paper through. 
They watched the mails to sieze 

The magazines they liked the best, 
l«Jhose columns most did please. 

But in their home there was a book^ 

With pages never turned3 
v&ose messages of faith and hope 

Were still by them unlearned ♦ 

The book that tells of Kim who came, 
To earth that we might know. 

The beauty of a sinless life 
Lived here so long ago. 

I'fliat pity »tis they, do not know 

This man of Gallilee, 
Mio healed the. lame, the blind, the deaf. 

Beside the sapphire sea. 

And still they read, and laugh, and cry 

O'er stories of the hour, 
And let the book, dust covered lie. 

Unopened for its power. 




In the book of Ruth we have the interesting story 
of a young Moabite woman and of her great faithfulness. 

The account starts' with Eliiaelechj his wife^ Naomi^ 
and their two sons^ Israelites vrhp had journeyed to 
Moab to live, "While there ^ the, sons married Moabite 
girls j Orpha and Ruth* In time. Elimelech..and the sons 
died^ and the women were left in great sorrow, Naomi 
decided to return to Israel^, and she advised Ruth and 
Orpha to stay in Moab with their parents. "Orpha final- 
ly consented^ but Ruth was determined to go with Naomi 
to be with her people and to serve her God, 

They returned to Bethlehem^ and^ to earn a living^ 
Ruth gleaned corn after the reapers. It happened that 
she gleaned in the fields of Boaz^ , a wealthy kinsman 
of Naomi and Elimelech, He was- kind to her and ordered 
his reapers to drop handfuls of . grain for her to glean. 

In those days it was the custom^ when a man died^ 
for the nearest kinsman to buy his land and mari^y his 
wife to raise children for the man's inheritance. Boaz 
apparently loved Ruth and decided to perform this duty 
if the nearest kinsman would not. The nearest kinsman 
i^ras not able to redeem the property and marry Ruth^ so 
Boaz and Ruth x^ere married. To them was born a son^ 
Obed^ which gave Ruth and Naomi much comfort. This son 
was to become the grandfather of King Davids The girl 
of Moab was made to -fit into the royal ancestry of 
Judah^ which line carried directly to Christ our Saviour. 

1, VJhy did Naomi and Elimelech move to Moab? 

2, How long did Naomi live in Moab? 

3, Wiich of Naolrd^s sons married Ruth? 
h* Vfcat kind of grain did Boaz raise? 

5,l*Lat sign was given to Boaz by the nearest kins- 
man to show that he forfeited his right to 
redeem the inheritance? 
6, VJho named Ruth's son? 

Leslie Cover 
Long Barn^ Calif. 


VOL. 3 APRIL^ 1956 NO. h 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 


The day of resxirrection^ 

Earthy tell its joys abroad: 
The Passover of gladness^ 

The Passover of God, 
Frora death to life eternal. 

From earth mito the slcy^ 
Our Clirist hath brought us oyer, 

With hyraiis of victory* 

Our hearts be pure from evil. 

That He may see aright" 
' The Lord in rays eternal \ .. ■• 

Of resurrection lights 
And, ' Hastening" to His accents. 

May hear, so calm and plain, 
Plis oim, "All hail!" and hearing. 

May raise the vie tor -strain. 

Now let the heavens be joyfiil. 

Let earth her song begin. 
Let all the x-grorld keep triumph^ 

All that dwell therein* 
In greatful exaltation. 

Their notes let all things blend. 
For Christ the Lord is risen, 

joy- that hath no end! 

-By John of Damascus, 
. Sometime before A.Do 780^ 

fa THE PIlGRIjyi 

THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


'»For the wages of sin is death- but the GIFT OF GOD 
is ETERNAL LIFE through JESUS CmiST OUR LORD. Rom, 6: 


As stated in a former chapter^ Eternal life was 
promised before there was any man created, imd every 
indication is that Adam was made to be heir of that 
promise. His seniority right to it apparently could 
not be disputed because he was the first created of 
the human family. But whatever "right^^ he may have 
had was forfeited in the transgression and fall. And 
as the children's right of inheritance cannot exceed 
that of their parents .^ when Adam lost his seniority or 
'^birthright" it was also lost to all his posterity. 

This condemnation rested on Jew and Gentile alike; 
on the Gentiles because they were never brought into 
covenant relationship with God, and on the Jews because 
they BROKE their covenant with 'God» ' (see Rom. 2: 12) » 
"Vfliat then? are we (Jews) better than they? (Gentiles) 
Noj in no wise": for we have before proved both Jews 
and GentileSj that they are all under sin; As it is 
written^ There is none righteous^ no^ not ones There 
is none that xmderstandethj there is none that seeketh 
after God, They are all gone out of the way^ they are 
together become unprofitable; there is none that doeth 
goodj no J not one, ^ • Now we Imow that what things 
soever the law saith^ it saith to them that are 'under 
the laws that every mouth may be ^topped^ and ALL THE 
WOjaLD.may become GUILTY before God."' '"^ Rom. 3:9-19. 

Although the fail' of * Adam did forfeit the "birth- 
right'* of all his posterity^ it could not change the 
"Eternal Purpose" of God to have a people of his own 
to bear his image and inherit the promise of Eternal 

T HE PIlGRBl 75 

life. But^becaue all of the "rights" of hwnanity was 
lost in the fall^ God was, henceforth, morally free to 
call whomsoever he wotild to be heirs of the promised 
BLESSING^ The PROMISE was immutable j but VffliO should 
be the HEIRS rested solely on the conditions and ELEC- 
TION of God. 

The Bible abundantly shows that the election of God 
Can superceed and set aside any apparent seniority and 
human "birthrights", because the PURPOSE and PROMISE 
of God was FIRST- before thre was any man. This is 
thoroughly demonstrated in Cain and Abel, in Isaac and 
Ishmael, and Jacob and Esau. Moreover God may ELECT 
whomsoever he i-riLll to be his FIRSTBORi^I. For^ although 
Esau was born first, God told Moses to say to Pharoalis 
"ISRAEL is my FIRSTBORIL" This is not unjust, for, as 
I have already shovm, the "birthrights" of all humanity 
was forfeited in Adara, and if salvation is alone by the 
GRACE of God, we can well believe .all its condit- 
ions are for good and sufficient reason. 

Tiiere was a vast difference in the generation of 
Isaac and Ishmael. Isaac was a PROMISED son, and like 
Jesus, it required a supernatural act of God to bring 
it to pass. But Ishjnael was born by human arrangement, 
(Gen. 16) Abram was 75 years old when he departed out 
of Haran where he first received the promise that God 
would make of him "a great nation." Ten years passed 
by and still Abrara had no son- and when God appeared 
to him, (Gen, 15), iie inquired concei^ning the promise, 
and a^d, "Behold to me thou hast given no seedi and, 
lo, one born in my house is mine heir." But God said, 
"This shall not be thine heirj but he that shall come 
forth out of thine o\m bowels shall be thine heir." 
So in chapter 16 is recorded how Sarai, his -vjife, under- 
took to procure an "heir" for Abram, by giving her 
handmaid to bear him a son. But this. was not God's 
plan, and availed nothing with respect to the PROMISE, 
and it was not until another 15 years had passed that 
God moved to begin the fulfilment of his purpose con- 
cerning the PROMISED SEED. 


- It is not improbable that God delayed^ pttrposely^"" 
tuitil Abram and his wife were past the age of beafing^ 
to establish in Isaac a pattern of Christy who was in 
reality to be conceived by the Holy Ghost and therefore 
THE SON OF GOD; (Luke 1:35). Jesus Christ was both 
Son of Godj and son of man: i,e» son of Abraham^ ("tfatt. 
1:1). Therefore all the children of God are the SEED 
of Abraham through union >jith Christy and are both 

_Esau was as much a son of Isaac ^s Jacob was- by 
natural birth ^ .and as near as we are able to determine 
from the reading of the lyth chapter of Genesis he had 
every legal right to be the heir of the promise made 
to Abraham. And from all appearance Isaac also under- 
stood it that wayjfor he intended to bless Esau. But 
because God imew that Eternal Life could never be in- 
herited by blood relationship and human "birthrights^^* 
and that all the »ichildren of God" m.ust be ELECT child- 
ren- born again of the Spii^it^ he set the pattern im- 
mediatly in Jacob and Esau. Before they were born^ 
God ELECTED Jacob to be the legal HEIR or SEED. It 
seemed to belong to Esau; and ohere are preachers who 
malign Jacob for what he did^ but by the election of 
God he was promised the BLESSING before they were born. 

Thus Esau did not have what he seemed to have, God's 
election super ceeded the natural order. Also he will- 
ingly sold his birthright. He said^ "I aja at the point 
to die^ and what profit shall this birthi'ight do to me| 
Thus Esau despised his birthright." It was only from 
a natural point of view that Esau seeiiied to be heii\ to 
the blessingj which in fact he was not^ because God 
had given it to Jacob by election before they were 
born^ and also^ from the legal point of view, he had 
sold itj therefore he had no "right" at all to the 
BLESSING.' It was, in fact, Esau who intended to rob 
Jacob of the blessing which God appointed to him before 
they were bom. 

In the New Testament, Esau is called a "profane" 
person, which means x-^orldly or unspiritual, and Esau's 


error is repeated xnany times over by "profane » or "un- 
regenerated men. All the "birthright^' which humanity 
may have had by natiiral birth from Adam^ was sold in 
Eden for a taste of the fruit of a forbidden tree. But 
all unregenerated persons attenpt to ignore the sin 
and fall of Adam^ and^ like Esau^ try to claim the 
blessing in spite of the fact that the. birthright was 
sold long before. 

It should not be forgotten that Jacob and Esau had 
the same father and mother^ and were full brothers 
according to the flesh. But the Lord told Rebecca 
when she inquired about her condition^ that there were 
"WO NATIONS" struggling within her. The one hj the 
election of God was the SEED and legal HEIR of the. 
PROMISE^ and became the nation of the people of God^ 
The other^ who seemed to have' the seniority^ became a 
nation which was NOT the people of God. 

It was on these two Old Testament revelations of 
the Acts of God in dioosihg Isaac instead of Ishmael, 
and Jacob instead of Esau^ that the Apostle Paul bases 
his doctrine of ELECTION in Rom, 9, ^^Not as .though the 
word of God hath talien none eff ect. For. they are not 
all Israel which are of Israels Neither because they 
are the seed of Abraham^ sre they all children: but^ 
in Isaac shall thy seed be called* That is^ They which 
are the children of the fleshy these are not the child- 
ren of Gods but the children of the promise shall be 
counted for the seed. For this is the word of promise^ 
At this time I xriLll come^ and Sarah shall have a son^ 
And not only this| but when Rebecca also had conceived 
by one^ even by oitr father Isaac ^ (For the children 
being not yet born^ neither having done any good or 
evilj that the promise of God according to election 
might stand^ not of works ^ but of him that callethj)- 
It was said unto her^ The elder shall serve the younger 
, . , And that he might make knoi^ the riches' of his. 
glory on the vessels of mercy^ which he afore pre- 
pared unto glory ^ Even us^ whom he hath . called^ not of 
the Jews only^ but also of the Gentiles?. As.. he saith 
also in Osee (Hosea) I will call them my people which 
were not rrgr people^ and her beloved which was not be- 


loved. "And it shall come to pass that in the place. ■;• 
where it was said \mto them^ le are not uriy peoplej ■-. 
there shall they be called the children of the living 
GodJ» Rom. "9:6-26. See also Rom. 8228-30^ and Hosea 2:23» 
All the Jews to whom Christ caiue ; had the sanxe father 5 
just as -"Jacoh and "Esau had the sai^ie father. They were 
ail children of Abraham according to the flesh, but 
being related to Abraham by natural birth was not suffi- 
cient to make them' children of God. Therefore Jesus 
said 'to soine of them, »»Ie are of your father the devil." 
John the Baptist also warned them not to say. We have 
Abraham to our father: "For God is able of these stones 
to raise up children unto Abraham." It was necessary 
to be; related to Abraham by Jesus Christ to become 
chiidi'en of God^ and heirs of the PROMISE. 

■ The -unbelieving rulers did net recognize -God's right 
of election-ju9t as Esau did not recognize it. Their 
birthright was sold long before by their fathers, when 

they broke their covenant with God, (Rom, 3:9) y and 
they f erf sited their own right to it when- they rejected 
their Sedeemer and ^Lord. But they did not ALL reject 
him. A- REMNANT seed of Abraham received Christ their 
Redeemer, • and by union with him became the children of 
God and HEIRS of the promised BMSSING. Thus Jesus 
said to his chosen (elected) disciples, ."Blessed be ye 
poor, for yours is the KINGBOM OF HEA\^N. " (Luke 6:20). 
And, (Luke 12:32), "Fear not little flockj for it is 
your Father's good pleasure to give you the KINGDOM." 

-■ Thus, by the ELECTION of God^ the twelve apostles 
became the authorized representatives and new heads of 

God's Israel, and. with them Jesus confirmed the- New 
Covenant, (Jer-. 31: 31 -314), when he gave them the CUP 
of the New Testament (covenant) in the upper room, 
which was its token; but the essence of which, -was the 
■ the forgiveness of sins, a^^d the baptism of the Holy 
Ghost. (Heb. 8:6-13, 10:15-20)* "For as many as .re-. 
ceived him, to them gave he power to become sons of ' 
^od." (John 1:12,13). 

The unbelieving Jews bitterly resisted both Jesus 
their Saviour and this doctrine of Paul, and because 

(continued on page 90.) 


By David A. Skiles 

These Hords are found in Hebrews 3: verse lU> "For 
we are partakers of Christy if we hold the beginning 
of our confidence steadfast tinto the endj» Here the 
Apostle Paial has made a voluminous and far reaching 
declaration. Christ is a boundless storehouse or source 
of good, vftich he does not withhold to himself ; but is 
open to disperse abroad the unspeakable riches of his 
goodness to every one who makes the proper appeal for 
them, vathout Christ: mortal rsian^ of all the poor^ is 
the poorest. Of* all the desolate ;, the most desolare. 
Of all that are mthout hope^ the most hopeless « V&ile 
that one Mio has access to that vjhich he may partake of 
Christ-, and does partake thereof-^ is sitting upon the 
pinnacle of irealth, riches and fullness of glory^ though 
he may be pennyless^ despised and rejected of men^ a 
man of sorrows and acquainted t'ath grief. 

I'Jhat does have of which we may partake^ or 
have a >part in? Perhaps the greatest and most all in- 
clusive Isy that he has willed and arranged it so^. that 
we can be joint heii^s with him in the heritage of i-^te,r- 
nal .Life in the glory of his Father. I cannot conceive 
of one thing greater. But there sxe many and perhaps 
innuiuerable things^ conditions and gifts which he hath 
put within oixr reach that mil make for^ the highest 
t;v^.e of life in this prcsont world that may constitute 
the ladder that reaches to heaven* : .. 

Ch'cist has given his all j, his life^ his glorious, 
habitation^ his blood that v^e may have and posess^for- 
giveness of sins J' He has instituted the power and 
method of rebirth^ (This a most gracious part of his 
earthly mission,) as proclaimed to Nicodemas. Born 
again of water and of the Spiiat to see the Kingdom of 
God, kad as Ananias declared to Saul the persecutor^ 
VJhy tarriest thou? arise and be baptized and wash away 
thy sins. Christ has a very rich gift of ^^rhich we may 
be partakers and posessors; The gift of the Holy Ghost 
or Holy Spirit if we make our teirrples (bodies) fit for 
its indwelling » 

It is only Christ that can give us power to love 


the truth. To love the ways of righteousness. To 
abhor the ways of sin and ^ evil. It is only Christ 
that can endow us with the spirit and attitude of 
Stephen^ when he with marvelous self denial and words 
of compassion could utter ^ "Lord lay not this sin to 
their charge »'* Only by his power could we say^ as did 
he in utmost sincerity in the presence of his bitter 
accusers^ while hanging upon the cross nails^ "Father 
forgive them. for they know not what they do." 

No one but Christ could give us such words as. these^ 
"Come unto me and I will give you rest," Rest from 
sin^ Rest from fear^ Rest from carnal desires. As also 
that rest that remains for the people of God, Heb. ht?* 
And as we believe a seventh day^ a thousand years of 
rest in that reign mth him in his- kingdom. Only . 
Christ can enable us to love humility, the sure and '. 
certain route and avenue to real exaltation. Only 
Christ can give us the Peace that he said, "I mil 
give to you and leave with you." Only Chris-b con give 
us the needed strength to overcome the assaiiH.ts of the 
wicked one, for he has said^ "Without me ye can do 

It is written^ "Forasmuch as Christ hath sirff ered 
for us in the fleshy arm yourselves likeicLse with the 
same mdnd." So we see here we can be partakers of his 
mindo How numerous are the excellent qualities of 
Christ of which he wishes us to be partakers. He has 
promised his faithful ones to "Never leave no forsalce 
them« " "Never to suffer them to be tempted above their 
ability to escape." He is the marvelous light, and 
he wisheb u§/have, and to walk in that light in which 
his children have fellowship one with another. Yes 
in what wonderful and various ways are we privileged 
to be partaicers of Christ while living in this sin de- 
filed world, and then to be partakers with him in the 
regions of eternal glory can not be fully told nor 
conceived by mortal minds. 

Here we partake of his mercy; partake of his grace, 
for he is gracious and merciful 3 slow to anger and of 
great kindness." ¥e partake of his flesh, and of his 
blood, which giveth life, for he hath said, "Except 


ye G^t inQT flesh and drink my blood ye have no life in 

you.*' VJe partake of his loving care^ for it is said^ 

"Casting all your care upon him for he careth for you," 

We partake of his resurrection for on "such the second 

death hath no power," VJe are destined to partake of 

his suffering and sorrow^ which for. him was ^ and for 

us is the sure road to victory and eternal glory. 

So with all the great benefits we may have by being 

partakers cf Christ ^ to be heirs and joint heirs 

with him^ let us solemnly bear in mind the condition 

that the Ados tie has given in the forenamed verse ^ Heb. 



Ross villa J Indiana* 


I believe there is no other truth in the Bible that 
has tlurilled me more than- the power of the resurrect- 
ion. This was an important theme of the apostles. to 
inspire men ever j/wh ere to a' living faith in Christ, 
This article will deal xri,th the hope cf the resurrect- 
ion^ the hope referrea to in Rom. 8:2U/"For we ai-'e 
saved by hope, " 

"Je will notice that the word ^'hppe" in this Scrip- 
ture refers to the resurrection as it is seen in the ' 
preceeding verse^ "even we ourselves groan within our- 
selves^ waiting for the adoption ;, to wit^ the redemp- 
tion of our body" (v. 23). "Hope" here is not used 
as it is t^eneraly used today ;, as based on mere luck_, 
but is used because it refers to a future work^ as 
seen in the. following verse ^ "But jjf we hope for that 
we see not^ then do we with patience X'jalt for it" (v,25) 
The Apostle Paul never intended for saints to doubt 
their salvation^ but had full assurance as is clearly 
seen in all his writing, Reading Rom. 8:2U from the 
Williams translation will make it clearer^ "For we are 
saved in such a hope," 

Knowing that Jesus x^ras raised from the dead which 
gives us this hope^ let us consider the power of the 
resiHTection. First, this power as it relates to our 
present lives. As we open our hearts to receive Jesus, 


He reveals Himself to uSj and whether we are fully 
aware of what all takes place or not^ there is a great 
miraCTolous power beginning His work in us^ which is 
the Holy Spirit Himself ^ even the sarae power that rais- 
ed up Jesus from the dead. 

Before this work of regeneration took place in us 
we were living in the realm of our senses^ thinking of 
ourselves mostly in the term of our being the body and 
having a soul 5 and so ovoc thoughts uere centered upon 
this teiT^^oral life^ and naturaly our main efforts were 
to provide for the body. Needless to say that while 
we were in this condition it was impossible to please 
God, \ihen regeneration takes place in our lives we 
become new creatures. The work of the Spirit is revol- 
utionary. That which was impossible for us to do be- 
cause of the law of sin and death now becomes a reality 
through the law of the Spirit of life. 

Before regeneration we were goverened by the desires 
of the body^ now the desires of the body ai"e controlled 
by the inner man thx^ough the Spirit of Christ. Now we 
see ourselves as God wants us to see ourselves^ and 
what we realy are, ¥e see ourselves now as souls and 
living in bodies^ souls that live forever. Now we 
appreciate the Word and understand the Scriptures such 
as Jolin 5:2U^ ''Verily^ verily^ I say unto you^, He that 
heareth nny word^ and believeth on him that sent me , 
hath everlasting life_, and shall not com^e into condem- 
nationj but is passed from death unto life,'* 

Life has taken on a new look. Our view of life is 
entirely different, ¥e see everything from a spirit- 
ual viewpoint. Now life is real^ we can only now 
really enjoy life^ enjoy God's creation^ enjoy the 
countless blessings, l^feile in bondage we were short- 
sighted^ thinking of death as the endj now death is 
only the steppingstone into the eternal realms. By 
His Spirit bearing vjittness with ^our spirit we become 
God-conscious^ and have the privilege of fellowship 
mth Him. This is a foretaste of the future glory. 
Through the quickening power of the Spirit we are en- 
abled to live the victorious life. We are now our 
real selves ^ the way God has created us to be^ tlriat 


is J in the inner man. Our body is not yet redeemed 
but we can imderstand ourselves as. eternal beings^ and 
death mil only mean putting off that which is mortal^ 
and the resurrection putting on that which is immortal, 

Vfe now come to the future work of redemption^ the. 
resurrection, ¥e can think of ourselves in three 
tenses: past^ when we ax^e converted and saved from 
past sin^ present^ being saved from the power of sin 
through the Spirit and the intercessory work of Christ 
our High Priest^ future^ complete deliverence^ saved 
from the presence of sin^ glorified, and with Christ 
forever. This last work id.ll be the most glorious of 
all, Mien we consider God's dealing with man we find 
each successive work better than the preceeding one» 
For exaiaple, take the old and new covenants , the new 
being the better one. This future work which we are 
yet to experience is to be even more glorious than 
our pre'vlous experiences. If receiving the earnest, 
or doxm pajaiient of our inlieritance, is glorious, how 
much more glorious shall be the redemption of the pur- 
chased possession! Sow we see as a dim reflection, 
then in reality. In Eph, 2:? ^^e get a glimpse of the 
vastness of life beyond the grave, "That in the ages 
to come he iTiight shew the exceeding riches of his 
grace in his kindness toward us through Glrrist Jesus," 

Wlien comparing oixc present state with the things 
prepared for us as revealed by the Word and the Spirit 
WG become ho:^aesick for heaven. And because of various 
trials, persecutions, tribulations, ox' suffering, we 
definitely feel limitations brought upon us through 
that which is mortal, and vre groan within ourselves 
waiting >ri. th patience for this hope to be turned into 
reality, "For we are saved in such a hope," Then shall 
be brought to pass the sajlng that is va'itten, "Death 
i ; swallowed up in victory, " 

-Gospel Herald, 1955* 

He that hath my commandirLents, and keepeth them, 
he it is that loveth me: and he that loveth me 
shall be loved of my Father, and I will love him, 
and will manifest myself to him, John ll4.:21. 

8U T Hi; PILGR M . 


"I have learned^ " says Paulj "in whatsoever state 
I am,, theremth to be content, I know both how to be 
abased^ and I know how to aboimd: every where and in 
all things I am instructed both to be fiall and to be 
hungry^ both to abound and to suffer need Jf This is 
indeed a great lesson^ and well may those x^rho have 
learned it be considered -t^ise. It can be learned by 
no other Master but Christ. His disciples are taught 
itj and Paul spoke as a disciple of Christ when he de- 
clared he had learned it* It is one of the branches 
taught in the higher Departraent of Christ's school. 
There are many other developements of the Christian 
life which are introductory to this^ and which prepare 
for it and lead to it. If our Gliristian education has 
been properly commenced^ and if we have learned "the 
first principles of the oracles of God^ " and having 
left these^ have gone on to perfection as we ai^e ex-. 
horted by the Apostle to do^ Heb* 6slj then may we 
master this question^ and solve this^ one of the i.iost 
difficult problems in Christian experience. It is the 
experience of a"man in Christy" and not that of a babe, 
It indicates a real^ and an extensive vjork of grace in 
the heart and life of a disciple of Gliristo This is 
seen from the connection- in which the language used by 
the apostle to express this state ^ stands to what 
follows: "I can do all things" he continues ^ "through 
Christ which strengtheneth me." 

To learn to be content in whatsoever state we are 
placed^ is most desireable knox^LLedge^ since it is both 
practical and profitable. There is however ^ a content- 
ment of another kind besides that which is here alluded 
to by the apostle as being the w"ork of Christ- and we 
must distinguish the one from the other. There is a 
contentment sometimes found as the result of some pec\LL-r 
iar organizations. There are some men to be found who 
seem to be content when in debt^ and make no very 
strong effort to pay what they owe. There are some 
men apparently contented to live in houses that are 
scarcely sufficient to shelter themselves and families 


from the piercing cold of winter^ while mth a little 
labor they coiiLd greatly improve them, Biit they are 
so constituted by nature^ or rendered so by hablt^ that 
however annoying and inconvenient things may be about 
them^ still they seem to be ■ contented. This content- 
ment is a very loif kind of enjoyment^ if it can be 
called enjoyment at all* 

"Some place the bliss in action^ some in Base; 
Those call it pleasure^ and contentment these. »» 

The contentment alluded to above as the result of 
a peculiar organization or habit^ is the bliss of ease. 
lAttiile the contentment enjoyed by the apostle^ and all 
believers;, is the result of duty either active or pass- 
ive- the result of either doing or suffering the will 
of God, This contentment is associated with godliness 
by the apostle when he says^ "godliness with content- 
ment is great gain. For we brought nothing into this 
world^ and it is certain we can carry nothing out. 
And having food and raiment^ let us therewith be con- 

Contentment is a satisfaction with the portion of. 
outwaa-^d things which it may please God to bestow upon 
us. It seems to be according to the wisdom and will 
of God^ that all should not enjoy alike of worldly 
things^ but some have more and others less of these 
earthly comforts . l\iow.^ however desireable it may often 
be to have more than si/^ply food and raiment^ yet these 
are all that are absolutely necessary^ and these will 
suffice a mind possessing christian contentment if it 
does not seem to be the "^jxll of God that heshould have 
more* He is not so much a rich man who possesses a 
great deal^ as he xfho feels he has enough. The covet- 
ous man who is always longing after more^ can scarcely 
be said to be rich^ as he may have but very little 
enjoyment in what he has. 

• But this state of iaind indicated by the word con- 
tentment^ a word used by the apostle to express a 
christian attaiiment and privilege^ is not only a 
satisfaction with the share of earthly goods which the 
believer may possess^ although that portion may be veiy 
small J but it is likewise a satisfaction trjith or ac- 


quiescence in^ that condition in life to which duty 
may call us^ however hard and painful that condition 
may for the time be to oiar nature . Paul and Silas 
were contented and happy in their confinement at 
Philippic and John in his banishment to Patmos, 

It is of the ancient sufferers for righteousness^ 
sake that they would not "accept deliverence that'tliey 
might obtain a better resurrection,'* They were more 
contented and happy under the tortiires they experienced 
as duty assigned them that lot^ than they would have 
been delivered therefrom, if their deliverence wotild 
•have obtained a violation of their religious principles. 

This contented state of mind will enable us to ac- 
comodate ourselves to every condition of life^ cheer- 
fully and even joyfully, ¥e can accomodate ourselves 
to a stste of affliction caused by abasem.ent^ hunger^ 
want or suffering^ so as not to be distressed 'bo such 
a degree as to lose all christian conifort^ or as to. 
make use of any iitproper means to escape from that 
state. But he who possesses this contentiaeut^ also 
knows how to enjoy a state of plenty^ or to be fiill. 
And perhaps we have as much need of grace to be hurable^ 
and to be a cliristian when abounaing x-dth plenty^ as 
when suffering want ^ For the temptations of prosper- 
ity are perhaps as dangerous as those of want. 

Where but from the power and hope which cliristian- 
ity affords 5 can this most desireable state of mind 
be obtained? There is no other system or religion 
that can produce it. This state of mind is produced 
in part by the direct influence of a divine power upon 
the mind itself, A divine power is recralred to produce 
■ it, and such a power is available, we have already 
seen that Paul aclcnowledged his indebtedness to Christ 
for the quiet and joyful state of mind which, he exper- 
ienced under all his changes and trials. This content- 
ment is further promoted by the hope which the believer 
pos-sesses. For whatever deprivations, trials, and 
sufferings he may in this life be called upon to en- 
dure^ they are "but for the moment." And then will 
follow a state of unspeakable enjoyment free from all 
sorrow, pain, and death. It was this hape which sus- 


tained those ancient sufferers who wotad'^not accept 
deliverance.'' They expected to obtain"a better resiirr- 
ectionj' If Christianity does not immediately remove 
all the cause of suffering from its possessors^ it in 
a short time will^ and until it does so^ it renders 
them patient and contented under them, 

Wotat as this knowledge which we obtain in learning 
this great lesson of contentment^ is of such a pracical 
and desireable character^ maldjig us triiy rich and 
truly great by rendering us contented in every circum- 
stance of life^, with what readiness should we accept 
God's offered grace in Christy and come to him as the 
great Teacher from God^ in whose church or school we 
alone can learn the great lesson we have been contem- 
plating? Paul did not learn this lesson at the feet 
of Gamaliel where he was brought up^ but at the feet 
of Christ, To this hallowed spot^ and to this heavenly 
Teacher let us all go^ and "learn of him^ that we may 
find rest for our souls^" be contented in whatsoever 
state we are placed^ and be ">jise unto salvation," 

-James Quinter^ 
Gospel Visitor-, 186>» 

By Edi-mrd Royer. 

Dear Readers of The Pilgrim:- I wish you all the 
grace of God ijherever you reside and whoever you may ■ 
be. Some of you no doubt would be strangers to xae^* 
and a goodly number are old acquaintances also in 
fellowship with me in the household of faith of our ■ 
beloved Dunkard fraternity. All have been baptised^ 
made the same vows that has long been established by 
our old pioneer fathers who were well established in 
the faith of the Gospel of our Lord Jesus Christ. 

This makes us feel well at home^ to bear a fex^r words 
of testimony to the writings and contributions for 
the Pilgrim. I think we can all feel at home and 
united vxith what has been advanced from the beginning 
of this humble little Pilgrim as it comes to visit our 
several homes. And to you my^ or our^ friends who 
perchance peruse these lines<, I feel to express special 

88 THE piniRm 

love and regards. Keep on looking for some good in 
these pages • For my part I have noticed many things 
that are ixell Tforth while to take to ourselves. ¥e 
do not desire^ in the least ^ to encroach upon the 
liberty of thought of others or to make any boasts of 
our Q-vmi but to earnestly contend for the Faith once 
delivered to the Saints, The Word of God is for all 
of us 3 we can all claim a portion^ or all of it for 
our own salvation. It. is not locked up or xd.thlield 
from any. True penitence and obedience to God answers 
our being here in the world^ and is acceptable: like 
Samuel told Saul, i^Behold to obey is better than sacri- 
fice^ and to hearken than the fat of raias." The Lord 
told his disciples^ '»Let your light so shine before 
men J that they may see your good works ^ and glorify * 
yoixr Father which is in heaven," This is quoted so 
often that surely it, like many others connsels, should 
take effect. 

If all the scriptures were compiled and grouped 
together in one place, that wore for pur own individual 
good, would it be any help to us? But as it is it re- 
quires searching. The Saviour tells us to search the 
Scriptures J for in them ye think ye have eternal life^ 
and they are they which testify of me. Therefore it 
is a command to search the Word. There is nothing in 
the world that affords us a greater reward. '^Jho can 
understand his errors? cleanse thou m.e from secret 
faults. Keep back thy servant also from prcsumptous 
sins J let them not have doroinion over me: then shall 
I be upright, and I shall be innocent from the great 
transgression, " 

-Goshen, Indiana. 


"We will not influence our children in making 
choices and decisions in matters of religion.". 

VBay not? The ads will. The press will. The radio 
will. The movies mil. The neighbors will. Business 
will. We use oiar influence over horse, cattle, hogs, 
chickens, Shoiild we ignore oiar children? God says^ 
"Train up a child in the way he should go." -Selected. 



Church history must occupy a large place in the 
curricultim if there is to be breadth and depth in the 
churchDianship which Christian education develops. The 
total absence of church history from the teaching pro- 
gram of riiany chirrch schools leaves the pupil with a 
narrow^ vague^ and superficial understanding of the • 
church of which he has become a part, >]hen all that 
has happened between Biblical times and today is ignor- 
ed the events that the Bible narrates seem to belong 
to a world that is completely cut off from the world 
in which we live. Not knowing or inadequately under- 
standing the story of the Reformation^ Protestants are 
"unawar^e of the real foundations of protestantism. Not 
knowing the history of the various branches of the 
Rrotestant churchy people fall a prey either to. denom- 
inational narrowness or to an unfortunate repudiation 
of their denomination's heritage. 

The opening up of the experience of the church 
• tlirough the ages will do much to set the chiorch of the 
present day in its proper perspective and to illuminate 
the problems and issues of its life. The successes .■ 
and failures of Christians in the past X'\rill help - to 
make plain the Cliristian way for the church of the 
present. To this end pupils shouO-d be encouraged" to 
recognize where the church has been most faithf ilL to 
its nature and destiny in the past and where it has 
let itself be drawn aside from its true purpose. The 
standard by which it is to be judged is none other 
than Jesus Gh^rist Himself ^ in whom the true calling of 
the church stands revealed. Only a church tlxat is -cm- 
afraid to confess its past sins is likely to be deliv- 
ered from those sins in the future ^ and only a church 
that rejoices in its triuraphs in the past is likely to 
go forward to greater triurrphs in the future, 

-Christian Faith and life,'. 

Our lives should be as pure as our principles^ and 
ovr labors in harmony with our profession. And that 
they are not so^ is not cur glory^ but our shame. 

-James Quinter. 


they rejected it^ they used every possible means to 
prevent the faithful ones receiving it. But Paul says^ 
Rom, 3t3> -'For what if some did not believe? shall . 
their unbelief make the faith of God without effect?" 
God could no more be hindered by. the unbelieving Jews 
in making his promxses good to those that were faith- 
fixL^ than he could be prevented by Gain in blessing 

The apostle Paul says in Roi^ans 9:27;-29> "Esaias 
also crieth concerning Israel^ Though the nuiiiber of 
the children of Israel be as the sand of the sea^ a 
reranant shall be saved: o . o -And as Esaias said before^ 
Except the Lord of Sabaoth had left us a seed^ we had 
been a Sodom.aj, and been made like \into Gomorrha.." 

*^I say then_, Hath God cast away his people? God 
forbid. For 1 also am an Israelite^ of the seed of 
Abraham^ of the tribe of Eenjamin. God hath not cast 
away his people which he foreknew^ • » Even so then 
AT THIS PRESENT TDffi there is a remxiant according to 
the election of grace, , . lihat then? Israel hath not 
obtained that which he seeketh for; but the ELECTION 
hath obtained it^ and the rest were blinded," Rom» 11, 

It was this faithful reimiant seed of Abraliara which 
the apostle paul m all hJ-S doctrine as be- 
ing the true Israel of God, They were ^» Israelites 
indeed;" "For he is not a Jew which is one outwardly; 
neither is that circiimcision^ which is oubward, in the 
flesh; But lie is a Jew^ which is one inwardly; and 
circuiiicision is that of the hearty in spirit^ and not 
i^ the lettercc" 

Thus on the daj of Pentecost God's true elect 
Israel was born again (of the Spirit), which was God«s 
answer to Isaiah's question^ "Shall a nation be born 
at once?" There were thi'ee thousand soiiLs added to 
them on that day and many thousands of Jews joined the 
church after Pentecost. They were Abraham's "seed" 
and fully qualified to receive the. PROMISE, Psalms 
22:30 says /'A seed shall serve him; it shall be accoun- 
ted to the Lord for a generation." • 

-Next issue, CONEITIONAL PROi-ilSES. 



CHAP. IXI. Continued '.' * ,.. . . - '" 

And for this- (rite) we Save learned^fromtHe apost- 
les this reason. Since at our birth we -were born with- 
out our o>m knowledge or -choice^ '% our "parents 'Coi&ng 
together^ and were brought' up in bad iiablts and mcked 
training^ in order that x^^e may ridt remairi the "cliildren 
of necessity and' of ignorance^ but toy become the child- 
ren of choice and. knowledge^ and may obtain' in' ^the - 
water the remission of sins foririerly' committed^ '■ tliere 
is pronounced over him who chooses ^'to be'^bornagaih^ 
and has repented of his sins^ the. name: ;of God the 
Father and Lord -of the universe j; .he idao leads to the 
laver the person that is to-be washed calling him by 
his name alone.; For no one can. utter the name of the 
ineffable God^ and if any one. dare to say-that there:^ 
is a najiie^ he raves with a hopeless madness, . And this 
washing is called illuirdnatipn^ 'because they who learn 
these things ,are illuminated in their understandings. 
And in the name of Jesus Christy who was. crucified 
ujider Pontius. Pilate J and in the name of the Holy Ghost^ 
who tlirough the prophets foretold all things about 
Jesus^ he who is illurranated is washed. 


And the devils J indeed, having heaj'd this washing 
published by the prophet^ instigated those who enter 
their tejuples^' and are about to approach them X'jith 
libations and burnt offerings-^ also to sprinkle them- 
selves j and they cause them also to wash themselves 
entirely^ as they depart (from 'the sacrifice )_, before 
they enter into the shrines in which their images are 
set. And the command^ too^ given by the priests to 
those who enter and worship in the temples^ that they 
take off'-" their shoes ^ the devils^ learning x-fhat happen- 
ed to -the above mentioned prophet Moses ^ have given 
in imitation of these things. For at that juncture^ 
when Moses" was ordered to go do\m into Egypt and lead 
out the people of the- Israelites who were there ^ and 
while he was tending the floCks of his maternal uncle 


(here Justin evidently confuses in his irdnd the hist- 
ories of Moses and Jacob.) in the land of Arabia^ our 
Christ conversed with him -under the appearance of fire 
from a bush^ and saidj »^Put off thy shoes ^ and draw 
near and hear." And he ^ when he had^putoff his shoes 
and drawn near^ heard that he was to go dowa into 
Egypt and lead out the people of the Israelites there j 
and hB received mighty power from Clirist^ who spoke to 
him in the appearance of fire^ and went down and led 
out the people^ having do great and marvelous things; 
which^ if you desire to know, you will learn them 
acciarately from his writings, 


And all the Jews now teach that the nameless God 
spake to Moses | whence the Spirit of prophecy^ accus- 
ing them by Isaiah the prophet mentioned above^ said 
"The ox knows th his oirmer^, and the ass his master^ s ■ 
crib^ but Israel doth not know Me^ and I-y people do 
not understands" And Jesus the Christ, because the 
Jews knew not what the Father was, and what the Son, 
in like luanner accused them^, and Himself said^ "No one 
knoweth the Father^ but the Sonj nor the Son, but the 
Father^ and they to whom the Son revealeth Him," Now 
the Word of God is His Son, as we have before said. 
And He is called Angel and Apostle j for He declares 
whatever we ought to know, and is sent forth to declare 
whatever is revealed j as our Lord Himself says^ "He 
that heareth Me, heareth Kim that sent Me." From the 
Tr^itigs of Moses also this will be manifest; for thus 
it is written in them^ "And the Angel of God spalce to 
Moses ^ in a flame of fire out of the bush^ and" said, 
I am that i am^, the God of Abraham, the God of Isaac, 
the God of Jacob, the God of thy fathers | go down into 
Egypt, and bring forth m^ people." 

And if you wish to learn what follows, you can do 
so from the same writings, ° for it is impossible to 
relate the whole here . But so much is written for the 
sake of proving that Jesus the Christ is the Son of 
God. and His Apostle, being of old the Word, and appear- 
ing sometimes in the form of fire,' and sometimes in the 


form of fire^ and some times in the likeness of angels 3 
but now^ by the will of God^ having become man for the 
hraian race^ He endured all the sufferings which the 
devils instigated the sensless Jews to inflict upon 
Him; who^ though they have it expressly affirmed in 
the writings of Moses^ "And the Angel of God spake to 
Moses in a flame of fire in a bush^ and said^ I am 
that I am^ the God of Abraham^ the God of Isaac ^ and 
the God of Jacob," yet maintain that He who said this 
was the Father and creator of the universe, IJhence 
also the Spirit of prophecy rebukes them, and says, 
Israel doth not know Me, -my people have -not imderstood 
Me." And again Jesus, as we have already shown, while 
He vras with them, said, "No one knoweth the Father but 
the Son; nor the Son but the Father^ and those to x^jhom 
the Son will reveal him," The Jews, accordingly, be- 
ing throughout of the opinion that it was the Father ' 
of the universe that spake to Moses., though Ke who • 
spoke to Him xfas indeed the Son of God, who is called 
both Angel and Apostle, btq justljr charged, both by 
the Spirit of prophecy and by Christ Himself, with" 
knowin neither the Father nor the Son, For they who 
affirm that the Son is the Father, are proved neither 
to have become acquainted with the Father, nor to Imow 
that the Father of the universe has a Son; xrho also 
being the first-begotten Word of God, is even God, 
And of old He appeared in the shape of fire and in. ■ 
the likeness of a angel to Hoses and to the other, 
prophets; but now in the times of ycur reign, having, 
as we have before said, become Man by a -^/irgin, accord- 
ing to the counsel of the Father^ for the salvation of 
those who believe on Him, He end-ured botia to be set at 
nought and to suffer, that by dy±ng and rising again 
He might . conquer death. And that which was said cut 
of the bush to Moses, "I am that I ara, the God of 
Abraham, and the God of Isaac, and the God of Jacob, 
and the God of your fathers," this signified that they, 
even though dead, are yet in existence, and are men 
belonging to Christ Himself, For they were the first 
of all men to busy themselves in the search after God, 
Abraham being the father of Isaac, and Isaac of Jacob. 



From what has been already said^ you can imderstand 
how the devils^ in iraitation of what was said by Moses^ 
asserted that Proserpine was the daughter of Jupiter^ 
and instigated the people to set up an image of her 
under the name of Kore (Cora^ i.e, the maiden or daugh- 
ter) at the spring -heads. For as we wrote above ^ Moses 
saidj '^In the beginning God made the heaven and the 
earth. And the earth was vjithout form and tmfurnished: 
and the Spirit of God moved upon tlie face of the 
waters t" In imitation therefore^ of what is here said 
of the Spirit of God moving on the waters^ they said 
that Proserpine (or Cora) was the daughter of Jupiter. 
And in like manner they also craftily feigned that 
mnerva was the daughter of Jupiter^ not by sexual 
union^ but,, knowing that God conceived and made the 
world by the Word^ they say that rUnerva is the fjj^st 
conception^ which we consider to be very absurd^ bi^ing- 
ing forward the form of the conception in a female 
shape. And in like manner the actions of those others 
who are called sons of Jupiter sufficiently condemn 


But we^ after we have thus washed him who is thus 
convinced and has assented to our teaching^ bring him 
to the place where those who are called brethren are 
assembled^ in order that we may offer hearty prayers 
in common for ourselves and for the baptised (ill-um- 
inated) person^ and for .all others in every place, 
that we may be counted worthy^ now that we have learn- 
ed the truth, by our works also to be foimd good 
citizens and keepers of the commandments, so that we 
may be saved with an everlasting salvation. Having 
ended the praj^ers, we salute one another with a Iciss, 
There is then brought to the president of the bretliren 
bread and a cup of wine mixed with watery and he taking 
them^ gives praise and. glory to the Father of the un- 
iverse, thi^ough the namie of the Son and of the Holy 
Ghost, and offers thanks at considerable length for 
our being counted worthy to receive these things at. 
'lis hands. -(concluded next issue) » 



The chariots of heaven are coining^ 
They stay not for gateway nor bars_, 
And they who are evil entreated. 
Shall ride through the pathway of stars • 

OhJ beautifiiL chariots of heaven^ 
Thy ways are through millions of irdJLes, 
OhJ who shall coine forward to greet thee^ 
The righteous shall view thee i-riLth smiles, 

Oh! many that earth has rejected 
Shall ride in that wonderful hold - • . 
"Who loveth the kingdom of Jesus . , 
Shall ride through the pathways of gold* 

The great and the wise of earth's vriLsdom 
Shall wealcen the grasp they have now^ 
The chariots of God are soon coming j, 
The mghtiest sinner .must bow»' • 

The merciful Sliepherd is coming ^ 
He hateth a look that is proud^ 
But beax^eth the lambs in his bosom, : 
Regarding the souls that are bowed, , 

Oh I wonderful chariots of heaven, : 
How sweet is the pathway of stars, 
Hox^ fair are the flowers there blooming, 
Where life has no dimming nor bars. 

And there may we gather together. 
Rejoicing o*er griefs that are past 5 ' 
Secure in a blessed assurance 
Of life. that forever shall last, 

« • • • 
Rejoice', OhJ ye sad and sore hearted. 
The hands you let go of shall come. 
The lainbs that he bears in his bosom 
Are waiting to welcome you home. 

■■■ ■ ^ -Lottie A, Cripe^ 1920, 



First Sajnuel is the ninth bock of the Old Testament, 
It is a linlc in the history of Israel^ beginning at 
the time of Eli the priest and ending with the death 
of Saul the first king of Israel, 

First SaBiuel was named after the prophet Saiunel and 
is believed to be pax^tly xirote by him.. Thi^ book tells 
how Hannah asked for a son^ and how he was promised to 
her. She gave birth to a son and called his name 
Samuel^ for she said^ because I have asked 'him of the 

It. tell how the Ark of the Lord was taken by the 
Philistines and how it was returned, Samuel ^s sons 
walked not in Samuel ^s ways but did evil^ so the 
people asked for a king to judge them/ Saiuuel told 
the people what the king woiild be like^ but they still 
wanted a king. So the Lord told Samuel to make them 
a king^ and Saul was anointed first King of Israel, 

Because of sin Iving Saul was rejected and David 
was anointed king of Israel ^ Ping David walked with 
the Lord and the Lord was mth him^ as was shown when 
Goliath challenged the Israelites and David went out 
alone and slew him with a sling ^ and when Saul was 
chasing David hox<r the Lord delivered Saul ^ into David »s 
hands , 

This book shows how the Lord will deliver those 
who trust, in him* 


1. Did Hannah have any more children after Samuel? 

2. VBiat caused the' dearth of Eli? 

3. How was the Ark returned .to Israel? 

U. 1*10 did eat when. King Saul adjured the people 
by saying^ ^'cursed be the man that eateth any 
food until evening?" VJho rescued him that ate? 
5» VJhose sword' did David use to behead Goliath? 
6. Why did Saul try to kill David? 
7» How did King Saul learn of his- 'own death? 

-Eugene Vfegner 
Modesto J Calif • 


VOL. 3 FAY. 1956 WO. S 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


Pilgrims? Of what strange lot are iiiey? 
And why a pilgriiTiage at all I pray? 
Is not this earth with all its inirth 
A pleasant place for us to stay? 

AJi! Nol mne earthly minded friend. 
This woi*ld is coming to an end; 
And those who love not things above ^ 
Will have no part with Pilgrims then. 

The Pilgrims seek a coimtry bright^ 
¥nere all is day and never nightj 
And there no sin can enter in^ 
But all is love and pure delight. 

By faith the Pilgrims onward press 
Through this entangling wilderness 3' 
Until at last J their trials past^ 
They > their father Abraham rest. 

All Pilgrims love their Heavenly King^ 
VJho did to them salvation bring; 
And He shall come and take them home^ 
And they shall ever with Him reign. 

M0W3 if you would this way per sue 5 
And all their King^s coimandments do^ 
This hope can rest within your breast^ 
And a Heavenly prospect be yours too. 

-Marvin B. Crawmer, 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Some of God's.proinises are said to be "uncondition- 
al" because at the tine the prornise was raade^ no con- 
ditions were mentioned. But this may not be ^a proper 
expression because the Bible seems to show plainly 
that from manis position and relation to the promise <, 
all of God>s proiTiises are conditional. If this were 
not true^ God could not be soverign and the order of 
obligation would be reversed^ i.e. The Creator would 
be xmder obligation to the creature^ instead of the 
creature being obligated to the Creator and Redeemer, 
as the true condition is^ and must be» Even where no 
conditions are mentioned^ jet the condition that man 
will abide in faith and obedience to God. is necessarily 
involved. See Romans^ 6% l^^lo. 

This is demonstrated in Adam: God made him "good" 
and placed him in Paradise, But after he was so creat- 
ed and situated he was then wsxned that if he should 
eat of the forbidden tree^ he would die. Even in the 
promise made to Abrahaaui though no conditions were 
mentioned at the time of his first calling^ yet the 
promise was not confirmed with an oath until probably 
about ho years after ^ as recorded in Genesis 22 ^ and 
upon the conditions ■ mentioned in verses 16 and 18, 
withheld thy son. thine only son: That in blessing I 
will bless thee j'- and in multiplying I will multiply 
thy seed as the stars of heaven^ etc, . . BECAUSE THOU 
HAST OBElEu MI VOICE." It is significant that^the 
Apostle Patil in m^aJcing- mention of this in Heb, 6: 18^ 
uses the. word "immutable"" instead ^of "\mconditional. 
For it wars clearly conditioned, by. a^perf ormance of 
faith -on the pat t o£' -Abraham, 


As" previously stated, "inimutable" means xmalterable^ 
And because of Abraham^ s faith, God swore to him mth 
an oath that in blessing and multiplying his seed he 
will not fail nor alter his ptirpose. But all the sub- 
sequent dealings of God with the seed of Abraham^ Isaac, 
and Jacob, as recorded in the Scriptures, abxondantly 
shows that this unalterable promise was, and will be, 
executed upon certain conditions to be met by its. recip- 
ients* So that God did, and will, bless, redeem and 
save the seed of Abraham^ but IffiO and VfflAT GEICERATION 
shall be accounted as Abraham^ s seed^ is clearly on 
conditions and the election of God; because all the 
**birthr ights " were lost in the fall of Adam and the 
broken covenant of Sinai* So true is this that John 
the Baptist could say vrith heavenly authority, that 
"God is able of these stones to raise up seed unto 
Abraiiam*." And to some who were Abraham^s children 
according to the flesh, Jesus coiild say, "le serpents, 
ye generation of vipers, how can ye escape the damnat- 
ion of hell?" and "ye are of your father the devil, 
and the deeds of your father ye will do»" 

Though all the c'hildren of Israel in Egypt were' 
subjects of the. promise of inheritance of the Canaan 
land, they were not accounted as the people of Gt>d 
until after they were redeemed from Egypt ^s bondage 
and were brought into covenant" relationship with Him| 
which is a true pattern of God's means of grace and 
salvation to all the lost race of Adam, They had no 
power either to serve- God or to release themselves 
from bondage'^ Therefore the first act of redemption 
was clearly and wholy from God, as is now accomplished 
by the atonement of Jesus Christ on the cross, of which 
the blood of the "lamb" in Egypt was a fig-ure* 

The covenant from Sinai had conditions which x^re 
necessary to be met in order for them to continue in 
relationship with ^od, and when the children of Israel 
broke that covenant, they were "cut off" and would 
have remained so forever, except for Jesus Christ, 
their Redeemer ♦ There is no promise in the Scripture 
for any redemption for Israel as well as any other of 
the sons of Adam, except through Christ the Redeemer, 


And so Peter who was a Jew^ axid speaking to his avm 
people by the Holy Ghost^ said^ "• . . for there is 
none other name under heaven given among men^^ whereby 
we must be saved," Acts,,U:12» "And for this cause 
he (Glirist) is the mediator of the new testament^ that 
by means of death, FOR TEK RKDHIPTION OF THE TRANS- 
which are called might receive the promise of eternal 
l^ihex-itance . " Hel5* 9* l5» 

'^ Although the children of Israel were the seed of 
Abraliam, the follomng Scriptures indicate tliat they 
were not accepted as the childi^en of God until after 
they xfere brought under the Covenant and its conditions; 
"Now therefore if ye will obey my voice indeed^ and 
keep my covenant, then ye shall be a peculiar treasiu^e 
unto me above all people. , , And ye aliall be lonto me 
a kingdom of priests and an holy nation." Ski, 19: 5. 
"Thou hast avou.ched the Lord this day to be thy God, 
, , . and the Lord hath avouched thee this day to be 
his peculiar people as he hath proxidsed thee."Deut. 26i 
17. ' "Take heed knd hearken Israel 3 THIS DAI THOU 
therefore obey the voice of the Lord thy God and do 
his commandments and his statutes which I command thee 
this day." Deut. 27: p, "That thou shouldest enter 
into a covenant mth the Lord thy God, and into the 
oath which the Lord thy God maketh with thee THIS DAl. 
Tliat he may establish thee TODAY for a people unto him- 
self, and that he may be unto thee a <^od." Deut. 29:12. 

I'Jhether so stated or not, at the time a promise is 
made, the Scriptures clearly teach that the covenant 
people of God must abide under the conditions of the 
covenant in order to receive the promise; and also 
that God has the prerogative of revoking a promise if 
its subjects break their covenant. This is shown by 
Jer. 18: 6-10^ "0 house of Israel, cannot I do with 
you as this potter? saith the Lord. Behold, as the 
clay is in the potter's hand, so are ye in hand, 
house of Israel. At what instant I shall speak con- 
cerning a nation, and concerning a kingdom^ to pluck 
up and to pull down^ and to destroy itj If that nation 


against whom I have pronounced^ tvirn from their evil^ 
I will repent of the evil I thought to do unto them^ 
And at what instant I shall speak concerning a nation, 
and concerning a kingdom^ to build and to plant it| if 
it do evil in i^ sight, that it obey not my voice, then 

I will repent of the good, wherewith I said I would 
benefit them*" 

In Numbers iki 30^ the promise was revoked because 
of the faithlessness of its subjects, '^Doubtless ye 
shall not come into the land concerning which I sware 
to make you dwell therein, save Caleb the son of 
Jephimneh, and Joshua the son of Niin, . • and ye shall 
know w BIIEACH OF HiOMISE," v. 3i+. This was not un- 
faithfiol of God. He promised the land to the seed of 
Abraham, and he gave, it to the seed of Abraham- (the 
children of those who fell) but the ones who started 
^^entered not in because of -unbelief,'* God raised up 
ANOTHER SEED to inherit the promise j and also Joshua 
and Caleb were a "remnant" seed of those who received 
the promise and were faithful and inherited the bless* 

Rom^ 8: 35-39 is sometimes called an "uncondition- 
al" promise^ but the same Apostle says in I Cor. 9*l6^ 
"Yea woe is tmto me if I preach not the gospel i" and, 
v»27, "I keep under mj body, and bring it into subject- 
ion; lest that by any means, when I have preached to 
others, I myself should be a castaway." Thus Paul's 
security in Rom, 8 would be on conditions that he would 
abide in full obligation and willing service to Christ* 

The message to the seven churches of Asia^ plainly 
reveals that the relationship and inheritance of God^s 
children is on condition of faithful perseverence in 
obedience to the xiill of Christ. No one could doubt 
the position of those churches. They were genuine 
authorized churches of Christ- "Golden Candlesticks"- 
and Christ walked in the midst of themj especially 
Ephesus^ but they had lEfT their FIRST LOVE. "Remeia- 
ber therfore from when thou art fallen, and repent, 
and do the first works j or else I will come unto thee 
quickly^ and will Dremove thy candlestick out of his 
place, except thou repent, ~D,F,¥, 


By Rudolph Cover 

"Faith is the substance of things hoped for^ the 
evidence of things not seen." This is the Bible defi- 
nition of faith. Without faith it is impossible to 
please God; for he that cometh to God must believe 
that he is^ and that he is a rewarder of them that 
diligently seek him. ¥e must believe in God to have 
faith^ but the devils also believe and tremble. I am. 
sure the devils do not have faith. Faith to accoirplish 
the salvation of. the soul must of necessity contain a 
willingness on our part to serve God. The apostle 
James sayes he would show his faith by his works and 
that faith without works is dead. 

l^^Ihen the wind blows we cannot see it^ but we believe 
it just the same. Vie have the evidence of the leaves 
moving^ trees swaying, the feel of it against our cheek. 
I cannot understand how there can be atheists! Me 
look into the heavens and behold stars by tlie thousands. 
They each have a prescribed path. ¥e look on the eartti 
and see life on every hand. In Spring the tender bud 
breaks forth and the beautiful flowers bloom. Nature 
in all its glory is too TronderfiiL to explain, ¥e 
know the seed all produce their own kind. There is 
an order in all creation that bears evidence a thousand 
fold that there inust be a creator, a supreme designer, 
a master mind, a controling power, a great God of the 
universe. It is not hard for man to believe that God 
is. If we allow ourselves to reason at all, the con- 
clusion of the evidence we have could only prove that 
there is a God. 

The difficult part for man to do when he believes 
that there is a God is to ""diligently seek him." If 
we seek God diligently we Can find out ^rhat he wants 
us to do. God did not create man for naught, but for 
a difinite purpose, God wants man, an inteligent being 
and free to choose his otm way^ to be irjilling to serve 

God does not ask us to have faith in him without a 
reason. One of the greatest reasons why we should have 


faith in God is because he sent his only begotten Son 
into the world^ that whosoever believeth in him might 
not perish but have everlasting life^ Jesus was the 
greatest evidence of God the world has ever known* 
Mankind found out through Christ that God loves us and 
wants us to receive the blessing. He told us what to 
do and what not to do- '- How could any thing be more 

I believe faith to be a reasoning process of the 
mind J that when given the proper evidence ^ we can know 
that certain conditions or places exist even though we 
have never seen or experienced the x*eality. If a per- 
son came to jidu and said^ "I am the Son of Godj '» you 
could not be expected to believe him^ but if that per- 
son healed the sick^ caused the lame to walk^ the blind 
to see^ the deaf to hearj if you heard a voice from 
heaven say, "This is my beloved Son in whom I am well 
pleased^" if he raised the dead to life, and finaly^ 
laid down his avm life and took it again, then you 
could say like the centurion at the cross, ^^Truly this 
man was the Son of God." 

Jesus wanted us to believe the evidence. "• . • 
though ye believe not me^ believe the works that ye 
may know, and believe that the Father is in me and I 
in him." Jesus said of the centurion in Capernaum, 
"I have not found so great faith, no, not in Israel," 
This man who had great authority, believed the evidence 
of Jesus and knew that he coxold not do the miracles 
he saw unless he was the Lord. Knowing that the Lord 
was so much greater than himself, he loiew by faith 
that Jesus also had great authority and Jesus only 
needed to say the word and his servant would be healed. 

The Scribes and Pharisees did not have faith becaxose 
they rejected the evidence. They would not allow 
themselves to give Jesus a fair trial. They would not 
weigh the facts nor receive the proof that Jesug wai. 
the Son of God. 

If we believe the evidence of Jesus, our ftiith 
becomes a substance or a basis for hope. This means 
we have something to rest or build our hope on that is 
strong and sisre. The faith of Jesus Christ is foimded 


on evidence that cannot be disproven. The record is 
true and we have abundant reason to know God has done 
his part. If we believe that Jesus is the Son of God^ 
we know by faith that he is able to perform his proiris- 
es. Because he rose from the dead^ by faith we know 
he can raise us to dwell with him eternally. 

-Oakhurst^ Calif, 

By David A* Skiles. 

The WORD was made fleshy and dwelt araong us^ and 
\'ie beheld his glory^ the glory as of the only begotten 
of the Father^ full of grace and truth. This iJord is 
the exalted name of Christ, "and Reverend is his name,'* 
He being holy^ harmless , undefiled and separate from 
sinners and sin^ and the Apostle John in ch» 1 tells 
us, "And of his fullness have all we received, and 
grace for grace." 

The Nei-^r Testament Scripture, also called "the iJord" 
is our visible idenity of that Holy One, who is un- 
defiled, pure, perfect, complete and all sulTicient 
for man^s eternal needs. He is the source and fountain 
head of the living water that can renovate manl<:ind iro^ 
and the filth thereof, J'ian in his unregenerate state 
is under the guilt of sin and condemnation^ froia vjiiich 
he needs to be washed and cleansed. The Psalmist Da'vid 
declares^ "Behold I was shapen in iniquity, and in sin 
did my mother conceive me," And thus seeing his need 
for cleansing he could say, "Purge me with hyssop and 
I shall be clean, Wash me and I shall be whiter than 

In the natural persuits of life it seems impossible 
to remain clean. Hence the need for repeated cleans- 
ing and the element of water, which God in his infinite 
msdom and power has ordained by which foreign matter 
(or dirt as we call it) can be eliminated from our 
bodies, oior clothes, our houses etc. Water has a 
marvelous attraction for filth. As we all know in the 
common labors of wash day, the white clothes go in first, 
then the dark which are not so dirty, then the most 
dirty^ and though the water is now quite dirty, yet 


these last ones come out clean. the cleansing power 
of water that carries off the dirt and deposites it in 
the dust from which it came^ and thus purifies itself 
again as the rain which fall from heaven. 

So what a type and image this is of the purifying 
power of the water of life that eminates from God and 
his Word to cleanse oiir souls from sin. Sin which un- 
fits every one for that habitation of Eternal Glory^ 
of which the Revelator says^ ch, 21^ '»And there shall 
in no wise enter into it any thing that defileth^ 
neither whatsoever worketh abomination^ or maketh a lie," 

The outside filth of our bodies can be easily x^rash- 
ed away i-iith water ^ bringing cleanliness which is 
pleasing, and has been said to be next to godliness. 
But the spotlessness and purity of the heart and mind 
is the quality that far transcends that of our outward 
forms. Jesus told the Pharisees who chided him for not 
having washed before dinner^ *'Now do., ye, Pharisees mal^e 
clean the outside of the cup and the platter 3 but your 
inijard part is full of ravening and wickedness." 

God has so bountifully provided that our sins can 
be washed away tlirough faith ^ repentance and baptism, 
as Ananias told Saul, "Vihy tarriest thou? a^rise and be 
baptised, and wash away thy sins," then how clean. 
But alas there are many other defilements that beset 
even him that has been washed, and so our- chief life's 
work unto the end is a continu^il work of cleansing our 
souls or inner man by the purifying power of the Word. 

How various are the things that can stain our re- 
ligious career. Jesus told the people, Mark 7; 21,22, 
"For from within, out of the lieax't of men proceed evil 
thoughts, adixLteries, fornications, murders, thefts, 
covetousness, mckedness, deceit, lasciviousness, an 
evil eye, blasphemy, pride, foolislmess, Miile these 
may cover the entire ground of spiritual iinptirity, yet 
in more detail there are others that can mar and hinder 
our spiriual progress. Among them might be, self es- 
teem, conceit, lacking in the forgiving spirit, all 
lust for the vanities of the world etc. 

It is wi^itten, "That which is highly esteemed among 
men is abomination isi the sight of God, This last 


expression should be rightly divided or interpreted, 
¥e highly esteem God^s work of creation, the sxin^ moon 
and staTs^ the rains that fall from heaven, and the 
precious civil and religious liberties we enjoyj we 
esteem, our Christian friends, ovoc humble homes and 
companions. But the love of the world which the Apost- 
le defines as the "lust of the eye, the lust of the 
flesh, and the pride of life are the elements that must 
be washed from our affections. And all this can be 
accomplished tlirough the power and instrujaentality of 
God and his Word. 

The Apostle Paul, I Cor» 6: 11, says, "And such 
were some of you: but ye are washed, but ye are sanc- 
tified, but ye are justified in the name of the Lord 
Jesus, and by the Spirit of our God," Paul to Titus, 
ch, 2, "For we ourselves also were sometimes foolish, 
disobedient, deceived, serving divers lusts and pleas- 
ures, living in liialice and envy, hateful and hating 
one another. But after that the kindness and love of 
God our Saviour toward man appeared, not by works of 
righteousness which we have done, but according to his 
mercy he saved us, by the washing of regeneration, and 
renewing of the Eoly Ghostj which he shed on us abund- 
antly through Jesus Christ our Saviour j That being 
justified by his grace, we should be made heirs accord- 
ing to the hope of eternal life," 

Heaven is clean, and so must we become if we will 
enter its portals. It was told the Revelator, ch. 7, 
who saw an irmumerable miLLtitude of glorified ones 
that, "These are they that have come out of great trib- 
ulation and have washed their robes, and made them 
white in the blood of the Lamb. 

Let the water and the blood. 

From thy woimded side which flowed. 

Be of sin the double cure. 

Cleanse me from its guilt and power. 

"Rossville, Ind, 

"Where^rithal shall a young man cleanse his way? 
by taking heed thereto according to thy word," 

Psalm 119: 9, 


By Geo* Bucher^ I91O Yindicator* 

You will find this parable in Psalm 110; 3*1 receiv- 
ed mj conception of it from the German translation, I 
of cotD-^se^ thinlc the German translation is much better 
in this Case than the English. The German reads this 
way: "Deine Kinder warden dir geboren^ wie der Thau 
aus der morgenrothe,'* A verbatim translation into 
English from the German is as follows: '*Thy children 
are born unto thee like the dew out of the morning 

The whole verse in over common English translation 
says, "Thy peoi^le shall be vriLlling in the day of thy 
power J in. the beauties of holiness from the womb of the 
morning 3 thou hast the dew of thy youth.'* 

These Bible parables are so given that "the 
and tlae prudent" (Matt, 11; 2^^ and 13:11) ^ often have 
misconceptions of their purpose, x\rhile the true mean- 
ing is revealed unto babes. At the time I used this 
parable to which you refer, the application was entire- 
ly to the purity of the penitent believer though he 
come from any nationality or degradation. 

"Born like the. dew out of the morning -dax-m." It is 
said that dew comes from any kind of water. From salt 
water, dimg water ^ mud-hole water ^ etc. but after pass- 
ing through nature »s process into dew, it is clear as 
crystal. So it matters nd?/what degradation a hmtiBsa 
being has fallen if he becomes truly penitent and 
obedient, he xd.ll be cleansed of all impurities. 

The prodical son who "X'^sted his substance x^rith 
riotous living, - harlots,- when he came to him- 
self j" (his first sensible stop off), he made a peni- 
tent and hixifible resolution when he said^ "I will arise 
and go to my father, and xfill say unto him^ "Father I 
sinned against heaven and before thee and am no more 
worthy to be called thy 'son: make me as one of thy 
hired servants," No sooner xms this resolution carried 
out thaii "the father said to his servant^ bi'ing forth 
the best robe, and put it on himj and put a ring on his 
hand^ and shoes on his feet^ and bring hitlier the fatt« 
ed calf 5 and kill itj and let us eat and be merry 5 for 


this xny son was dead^ and is alive again| he was lost 
and is found." 

David as an adiiLter*-'ir and miirderer^ when penitent^ 
prayed^ "P\xrge me idth hyssop^ and I shall be clean] 
wash me^ and I shall be whiter than snow»" Psalm 5l:7» 
The Lord tiirough Isaiali noted the same idea when he 
said^ "VJash you^ make you clean^ put away the evil of 
your doings from before mine eyes 5 cease to do evil^ 
learn to do wellj seek judgment^ relieve the oppressed^ 
judge the fatherless^ plead for the widow. Come now;, 
let us reason together^ saith the Lord; though your 
sins be as scarlet^ they shall be as white as snow^ 
though they be red like crimson^ they shall be as wool. 
If ye be willing and obedient^ ye shall eat the good 
of the land: but if ye refuse and rebel^ ye shall be 
devoured with swords for the mouth of the Lord hath 
spoken it," 

Paul in I Cor» 6s 9-11^ expressed the same fact. 
He says^ "lincw ye not that the unrighteous shall not 
inherit the kingdom of God? 3e not deceived^ neither 
fornicators^ nor idolaters^ nor adulterers^ nor effem- 
inate^ nor abusers of themselves with mankind^ nor 
thieves.^ nor covetous^ nor drunkards^ nor revilers^ 
nor extortioners^ shall inherit the kingdom of God. 
And such were some of jout but ye are txashed^ but jb 
are sanctified^ but ye are justified in the name of the 
Lord Jesus ^ and by the Spirit of our God," 

Notice the degraded class he enumerates and then 
says, ^'Such were some of yous but ye are washed, - 
sanctified,- justified," Also in Sph, $1 25-27, Paul 
says, "Chi'ist also loved the church, "and gave himself 
for it 3 that he might sanctify and cleanse it with the 
washing of water by the word, that he might present it 
to himself a glorious church, not having spot or wrink- 
le, or any such things but that it shoiiLd be holy and 
without blemish," 

Many look with the human eye for a church without 
spot, and on the other side there are those who aim 
to so appear to the human eye. But we iruist look at 
this the way God looks at it. 

If, as we voliHninously learn in the Bible, "Ihe 


wicked forsake his way^ and the imrighteous ma^n his 
thoughts," then Christ will sanctify and cleanse him 
with the washing of water by the word. He will present 
the penitent to himself glorious^ without spot, wrinkle^ 
blemish, or any such thing. This cleansing is not our 

I doing but his. Of course when the penitent is so clea- 
nsed he must watch and pray that the proverb mentioned 

I in II Peter 2s 22, will not be applicable to him. This 
proverb reads, "The dog is turned to his ovm vomit 
again; and the sow that is washed, to her wallowing 
in the mire." 

Peter also says, "For the time past of cur life 
may suffice us to have wrought the will of the Gentiles, 
when we W3l,ked in lasciviou.sness, lusts, excess of mne 
revellings, banquctings, and abominable idolatries | 
wherein they think it strange that ye run not with ttem 
to the same excess of riot, speaking evil of you." 
I Peter kt 3jU. 

Out of Mary Magdalena Jesus had cast seven devils . 
Mark 16: 9, 

By George Shaver, 18^0 . 

The day of Pentecost wittnessed the establishraent 
of the first Christian church on earth. The wonderful 
prophecy of Joel received its fulfilment on this day. 
The sun had been darkened and the moom turned into 
blood, or darkened so as to appear like black blood| 
volcanic fire and the vapor of smoke had attended the 
•earthquake while the Lord of glory hung upon the cross | 
the baptism in the Spirit and in the fire was now 
present; the apostles were induced with miraculous 
gifts to speak with other tongues; and i^hen Peter and 
the rest sot forth the Lord Jesus in his resTorrected 
glory and power^ the Jews there assembled, being cut 
to the heart, cried out: "Men and brethren^ what shall 
we do?" The answer which Peter gave then and there is 

the true answer to' that all important question, I 
sincerely desire that everj unconverted man and woman 
in this house will dioly consider the answer, for it 
may redound to the salvation to his or her soul. 


I will therefore give it in the exact words we find 
recorded. They are these: "Repent, and be baptized 
every one of you in the name of Jesus Christ, for the 
remission of sins, and ye shall receive the gift of the 
Holy Ghost J' Notice here^ obedience comes first. The 
repentance and the baptism pi^ecede the gift of the Holy 
Ghost, God is holy] and the sanctuary must be cleans- 
ed before he is mlling to set up his glox*y there. 
The Tenple had to be dedicated before the Lord coiold 
dwell in it„ This gift of the Holy Spirit, by which 
we are to understand his entering into oxnr hearts and 
maldjig his abode with us, is the beginning of a heaven- 
ly life in the soul. The fruit of the Spirit, as it 
appears in the life of its pcsseror, is love, joy, 
peace, longsuffering, gentleness, meekness, temperance, 
brtherly kindness, charity. 

The body of every true follower of Jesus Christ is 
a temple of the Holy Ghost, But I cannot dismiss this 
subject yet, I have reason to believe there are some 
unconverted men and women in this little assembly. 
1/Jere those hearers on that day sinners above all men? 
'*I tell you nayj And except ye repent ye shall all 
likewise perish," I sometimes think they were not 
such sinners as many we see around us now. Was it not 
for these the Lord prayed as he hung upon the cross? 
Hear his dying prayer: "Father, forgive them, for they 
know not what they do." Can this be said of the many 
vrho go on heedless of all the preaching, and praying 
and reading that is being done to instruct their minds 
and move their hearts? I do not think it can. And it 
is to be feared that in a coming day the very sinners 
who go on in sin, facing the very light of gospel day, 
may be compelled to realise the awful truth uttered 
by our Lords "He that knoweth to do his master's will, 
and doeth it not, shall be beaten with many stripes," 

But there is glorious news here for every one who is 
willing to obey. Thousands of obedient hearts are re- 
joicing tonight, on earth and in heaven, in the happy 
experiences they have of the presence of the Holy 
Spirit in their so\ils. This is the good news, this is 
the gospel of their salvation. God is his ovm wittness 


in every one that loves to obey him, "If ye abide in 
my words ^ ye shall know the truth ^ and the truth shall 
make you free." The Holy Spirit is the spirit of truih. 
It is the lord in man as "the way^ the truth and the 
life," le are God's sanctuary: ye are God's building." 
How ineffably exalted is the state of that man in whose 
heart and mind the Lord has fixed his dwelling place! 
¥e cannot realize the glory that awaits us^ when the 
veil that now hides the inner sanctuary shall drop and 
disclose to our eyes the enraptiu^ed vision. 

Brethren and sisters^ let us not be weary in well- 
doing^ for in due season we shall reap if we faint not. 
Therefore let us rejoice evermore j let us pray without 
ceasing 5 and "in every thing give thanks 5 for this is 
the will of God concerning us." 

-F rom Life And Lab ors Of Elder John Kline, 


"A pious bishop named Polycarp at that time presid- 
ed over the church of Smyrna: he had been appointed to 
his office by vSt, John^ and continued faithfully to 
discharge it until his aged limbs were affixed to- the 
stake by the brutality of Marcus Antoninus. 'Eighty 
and six years have I served Christy and he hath never 
wronged me^ ' was his reply to the inquisitorial inter- 
rogations of the Roman proconsul; and it will not be 
out of place here to transcribe his last beautiful 
prayer^ which has reached us from the pen of those 
who wittnessed his martyrdom, 

^Father of thy beloved and blessed Son Jesus Christy 
through whom we have knowledge of theej God of angels 
and powers and of all creation^ and of the whole family 
of the just who live in thy presence! I thank thee 
' that thou hast thought me worthy of this 'day and this 
houTj that I may take part in the ntmiber of the martj^s 
in the cup of Christ for the resurrection of eternal 
life^ soul and body, in the incorruptibility of the 
Holy Spirit- among whom may I be received in thy pre- 
sence today in full and acceptable sacrifice^ as thou 
hast prepared, foreshown, and fulfilled, the faithful 
and true God, For this, and for everything, I praise 


thee, I bless thee, I glorify thee, through the eter- 
nal High Priest, Jesus Christy thy blessed Son. * The 
martyrdom of Polycarp took place about l66 A.D. 

-Waddington's Church History. 


, There is nothing automatic about faith in Christ. 
We might wish there were. ¥e have become accustomed 
in cur mechanised living to setting controls and push- 
ing buttons and then e^qpecting something to happen as 
a result. We think it ought to be like that in the 
area of faith. We hand a man a tract or a Bible, and 
we think it should transform his life. VJe set up 
teaching situations and think that if the teaching is 
good enough, faith will result. We teach people how 
to be good parents, convinced that good homes will 
automatically produce good children. 

Now there is much in providing good ground for faith. 
God has said that His ^ford will accomplish that to 
which it w^as sent, Paul tells us that faith coir^eth 
by hearing. And it is Scriptural to believe /that if 
we train up a child in the way he shoul-d go, x^^hen he 
is old he will not depart from it. 

But still it is not automatic. Faith must be. the 
motion of each person for himself. ;I cannot believe 
for you, and you cannot believe for me, A preacher 
can preach, but the congregation must hear. The teadier 
can teach, but the pupil must have the learning atti- 
tude. The parents can train, but the children must 
respond to the training. 

Jesus was the greatest teacher the world ever saw. 
He was Himself the divine Word of Truth , But He was 
not universaly. successful in inducing faith. Thqre 
were many of His hearers who did not rise to His chall- 
enge, who did not open their minds to His truth nor 
their hearts to His love. Their x-Jills ruled Him out* 
They were among the few who have seen the Son of God 
in the flesh, but that great opportunity did them, no 
good. They heard His matchless teaching^ but they, set 
themselves against it, and their story is written in 
the Gospels. as a tragedy and a warning. See them 


standing there- Judas ^ and Pilate, and Simon the Phari- 
see, and the unrepentant malefactor- as evidence that 
one can face Deity without faith. 

The rich young ruler is another of these xAose pri- 
vilege of consulting Jesus on great spiritual and moral 

questions did not bring him salvation. This young 
man was a person of importance* It seems he had been 
pondering the issues of eternal life, and his soul was 
hungry for something that was lacking. His courteous 
address shov.'ed that he held Jesus in high regard. He 
seemed to be a good prospect for faith and disciple- 
ship* The love of Jesus went out to him as one eagerly 
striving for something better. 

But when Jesus toxiched the weak spot in his life, 
he made the ■ great refusal which will always be associa- 
ted with him. He had come to the brink of eternal life, 
but the price x^ras too great and he turned away. The 
canicer of wealth had eaten so far into the moral fiber 
in his life .that he could not make the renunciation 
which Jesus required' of him. He wanted what he did 
not have, but he also wanted so badly what he already 
had that he would not make the exchange. And so, 
though so near to the light, he turned away into the 

Our great opportunity in. church and home and school, 
the translation of the Bible, into the language of most 
of the people of the world, tha actual possession of 
a half dozen Bibles in many American homes, the access- 
ibility of churches and the means of grace to almost 
all of us, the education which enables us to read and 
understand- all these, we might assume, should most 
certainly make us believers. 

But we know there is no automatic faith present be- 
cause the conditions have been made favorable, ¥e can, 
like the rich young ruler, walk away from Jesus unsaved. 
Each man must believe for himself. He must prepare his 
own heart for faith- by repentance and surrender , God 
never forces a door, Jesus had such respect for man's 
personality that He never forced Himself upon any one. 
Nor will He upon us. Though He seeks us and invites 
us, faith is the outgoing of a man<s heart to lay hold 


upon the divine offer » It is willed. The man who 
believes gets up and steps ouii and climbs un» Maxi 
must move. No one is ever siu^prised to find that sal- 
vation has been left on his doorstep^ all safely de- 
livered without his order. We have it only when we 
have asked for it, -Gospel Herald,- 


WOLF;- Sarah Elizabeth^ daughter of John F. and 
Alice Wolf ^ was born near Quinter^ Kansas, Aug, 23> 
18965 and departed this life in the hospital at five 
o'clock in the morning of Mar, 30^ 19^6i at the age 
of $9 jesrsj 7 months, and 7 days. 

At an early age she moved with her parents to Colo- 
rado and later to California 5 living at Rio Oso about 
twenty years and the last sixteen years at Modesto, 
where she peacefully passed away# 

She was the oldest of ten children. She having never 
married, lived with^ and faithfuLy cared for father 
and mother as long as they lived, for which we feel 
she will be richly rewarded 

She has left to mourn their loss^ three brothers 
and three sisters, namely: Esther Wagoner, Mary Cripe, 
James, Daniel F., and George M^ Wolf, and Martha 
Bobbins J also a number of nieces and nephews, and 
many other relatives and friends* Three brothers pre- 
ceeded her in death* 

At the early age of ik she confessed Christ openly 
and was baptized, to which we feel she lived faithful 
to the end. 

While she will be greatly missed, we feel she is 

safe in the arms of Jesus, and feel our loss is her 

eternal gain, ^ _ ' ,^ 

-George M, Wolf. 

We are requested by Brother D.V.Skiles to publish 
a notice of our Annual Meeting ^ which will be held at 
the Brethren's meeting house about 2^ miles southwest 
of Wakarusa, Indiana, May 18, 19^ and 20. A general 
invitation is given for members and friends to attend. 



CHAP. LKV.- (Continued). 

And when he has concluded the prayers and thanks- 
givings, all the people present express their assent 
by sajdng Amen. This word Amen answers in the Hebrew 
language to , . . (so be it). And vrhen the president 
has given thanks , and all the people have given assent, 
those who are called by us deacons give to each of 
those present to partake of the bread and mne mixed 
with water over w'hich the thanlcsgiving was pronounced, 
and to those who are absent they carry away a portion, 


And this food is called araong us '^the Eucharist," 
(here Justin uses a Greek word which is literaly trans- 
lated THANK3GIVIIIG) , of which no one is allowed to 
partake but the man who believes that the things which 
we teach are true, and who has been washed with the 
washing that is for the remssion of sins, and unto 
regeneration, and who is so living as Christ has en- 
joined. For not as common bread and common drink do 
we receive thesej but in like manner as Jesus Clirist 
our Saviour^ having been made flesh by the Word of God, 
had both flesh and blood for our salvation, so like- 
wise have we been taught that the food which is bless- 
ed hj the prayer of Plis Vlord^ and from which our blood 
and flesh by tra.nsmutation are nourished, is the flesh 
and blood of that Jesus who was made flesh. For the 
Apostles, in the memoirs composed by them, which are 
called Gosptels, h.ave thus delivered unto us what was 
enjoined upon themj that Jesus took bread, and when 
He had given thanks, said, "This do ye in remembrance 
of Me, tliis is liy bodyj" and that after the same 
manner, having taken the cup and given thanlcs. He said, 
"This is my bloody" and gave it to them aJ-one. Vfliich 
the wicked devils have imitated in the mysteries of 
Mthras, coinmanding the same thing to be done. For, 
that bread and a cup of water are placed with certain 
incantations in the mystic rites of one v/ho is being 
initiated, you either Imow or can learn. 



And we afterwards continually remind each other of 
these tilings i» And the wealthy among us help the needy; 
and we always keep together 3 and for all things where- 
^jith we are supplied^ we bless the ^feker of all throixgh 
His Son Jesus Christ, and through the Holy Ghost. And 
on the day called Sunday^ all who live in cities or in 
the country gather together to one place, and the 
memoirs of the apostles or the writings of the prophets 
are read^ as long as time permits j then, X'^rhen the read- 
er has ceased, the president verbally instructs, and 
eiKhorts to the imitation of these good things. Then 
we all rise togetiier and pray, and, as we before said, 
when oiar prayer is. ended, bread and >jine and water are 
brought, and the president in like manner offers pray- 
ers and thanksgivings, according to his ability, and 
the people assent, saying Aanenj and there is a dis- 
tribution to each, and a participation of that over 
which thanivs have been given, and to those who are 
absent a portion is sent by the deacons. And they 
who are well to do, and willing, give what each thinks 
fit; and what is collected is deposited with the pres- 
ident, who succo:ars the orphans and widows, and those 
who, through sickness or an;/ other cause, are in want, 
and those who are in bonds, and the strangers sojourn- 
ing among us, and in a word takes care of all who are 
in need. But Sunday is the day on xfhich we all hold 
our common assembly, because it is the first day on 
which God, having thought a change in the darkness and 
matter, made the world; and Jesus Christ our Savioiir 
on the saiae day rose from the dead. For he was cruci- 
fied on the day before that of Saturn (Saturday); and 
on that day after that of Saturn, which js the day of 
the Sun, having appeared to His apostles and disciples^ 
He taught them these things, which we have summitted 
to you also for your consideration,. 


And if these things seem to you to be reasonable 
and true, honour them; but if they seem nonsensical, 
despise them as nonsense, and do not decree death 


against those who have done no ■wrong, as you i-rotild 
against enemies. For we forewarn you, that you shall 
not escape the coming judgment of God, if you continue 
in your injustice j and xje o*ur selves will invite you to 
do that which is pleasing to God, And though from the 
letter of the greatest and most illustrious Snperor 
Adrian, your father^ we could demand that you order 
judgment to be given as we have desired, yet we have 
made this appeal and explanation, not on the grounds 
of Adrian *s decision, but because we know that what we 
ask is just. And we have subjoined the copy of Adrian*s 
epistle, that you may Icnow that we are speaking truly 
about this. And the following is the copy:- 


I have received the letter addressed to me by your 
predecessor Serenius Granianus, a most illustrious man^ 
and this comiuuni cation I am unvrilling to pass ovex* in 
silence, lest innocent persons be disturbed, and occas- 
ion be given to the informers for practising villany. 
Accordingly, if the inliabitants of your province will 
so far sustain this petition of theirs as to accuse 
the Christians in some court of law, I do not prohibit 
them from doing so. But I will not suffer them to 
make use of mere entreaties and outcries. For it is 
far moi'e just, if any one desires to make an accusa-- 
tion, that you give judgment upon it. If ^ therefore^ 
any one makes the accusation, and f-urnishes proof that 
the said men do anj^thing contrary to the laws, you 
shall adjudge punishments in proportion to the offenc- 
es. And this, by Hercules, you shall give special 
heed to, that if any man shall, through mere calumny, 
bring an accusation against any of these persons, you 
shall award to hira more severe punishments in propor- 
tion to his wickedness. 

(Note:- Some do not regard this epistle as genuine.) 
The 'Esnperor Caesar Agustus Pius, Supremo Pontiff, 
in the fifteenth year of his tribuneship. Consul for 
the third time. Father of the Fatherland, to the com- 
mon assexably of Asia, greeting: I should have thought 


that the gods themselves would see to it that such 
offenders should not escape. For if they had the powder 
they themselves would much rather punish them who re- 
fuse to worship themj but it is you who bring trouble 
on these persons^ and accuse as the opinion of Atheists 
that which they hold^ and lay to their charge certain 
other things which we are unable to prove. But it 
woxold be advantageous to them that they should be 
thought to die for that of which they are accused^ and 
they conquer you by being lavish of their lives rather 
than yeild that obedience which you require of them. 
And regarding the earthqiiakes which have already happen- 
ed and are now occuring^ it is not seemly that you re- 
mind us of them^ losing heart whenever they occur^ and 
thus set your* conduct in contrast with that of th^se 
menj for they have much greater coxifidence towards God 
than you yourselves have» And you^ indeed^ seem at 
such times to ignore the gods^ and you neglect the 
temples^ and make no recognition of the worship of God» 
And hence you are jealous of those who do serve him^ 
and persecute them to the death. Concerning such 
persons^ some others also of the governors of provinces 
wrote to my diving father j to whom he replied that 
they should not at all disturb such persons^ \anless 
they were found to be attempting anything against the 
Roman government. And to myself m.any have sent intimat- 
ions regarding such persons^ to whom I also replied in 
persuance of my father's judgment. But if any one has 
a matter to bring against any person of this class, 
merely as such a person^, let the accused be acquitted 
of the charge^ even though he should be found to be 
such an one 5 but let the accuser be amenable to jtistice* 

-the end. 

In the next issue we vjill begin the publication of 
a treatse entitled "Monrfesistance Asserted, Or The 
Kingdom Of Christ And The Kingdom Of The World 5eparat-f 
ed. This is a very excellent doctrinal treatise on 
the Kingdom of Christ) and we believe will be apprec- 
iated by all who read it. 





Adoi-m the peaceful river 
In silence glides the boat. 

Encircled by the vapors 

That through the welkin float. 

No sound comes from the boatmen 
To break the silent nighty 

But tiirough the empty darkness 
Is flickering a light. 

Upon the flashing x^aters 

Its bright effulgence pour's _, 

And streams across the ripples 
That kiss the roc]<y shores. 

And as I view it twinkle 
Above the shining wave^ 
I think how it resembles •' 
- Our passage to the grave. 

How timers majestic river 
Still bears u.s in its sweep ^ 

Toward the dark dominions 
Of everlasting sleep. 

And if J among the mourners^ 

Our .memory remain^ 
-VJhen we shall have departed. 

To ne^er" return again, - 

» Twill linger for a moment. 
As does the signal light. 

Then fade into the darloiess 
Of the eternal night. 

-J. Finley Reynolds, 



II SAliUEL is devoted to the history of David as 
King of Israel c. It covers a period of time shortly 
after 'Saul was slain, through his reign, his old age 
axid his last days. His death aotualy recorded in 
I lOngs. He started his reign in the land of Hebron 
and reigned there for seven years aaid six months ^ He 
was thirty seven years old when he became king of all 
Israel and reigned for thirty three years. 

Because David was chosen of God to be riiler of 
Israel, he was used as an instrument to prepare the 
land that God's people might have a place o^pl^'lfess , 
ox^ where they would be afflicted hy the children of/ 
no longer as in times past^ 

David ^s household was not altogether a happy one. 
According to the record, he had seventeen sons and 
many daughters. ^ Because of his sin with Bathsheba the 
Lord smote the child }iathsheba bare him so that it dkxl. 
ThJTough the prophet Nathan the Lord said, ^'Behold I 
will raise up evil against thee out .of thine own house," 
And David seeing his sin was sorrowful and adrntted his 
guilt which was put away, 

A triie forgiving and loving spirit was exercised by 
David. In spite of Absalom^s conspiracy he had a deep 
concern for his son as he didn't want any harm done to 
him, and upon his death he wept and mourned for him. 

Realising through his deliverance and mercy of the 
Lord, David wrote a song of thanksgiving and praise 
to acknowledge his mighty works. 


1. How did Joab kill Abner? 

2. lAlhy was Israel chastized with 3 years of famine? 
3,lJhat body of water did King David flee over to 

escape his enemy Ahithophel? 
U.Vfeo was Mephibosheth? 

5. 'Why did David want the Ark in his presence and 
how did it finaly come to Jerusalem? 

"David Skiles 
ELdridge, Calif, 


VOL. 3 JME, 19^6 NO. 6 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 


The garden gate opened with silence rare 
To a path inside >TLth borders flaming ^ 
In lustrous shimmer of glory clothed^ 
The human race was born in there. 

'Ti^jas a wondrous morning for just the two ^ 
The first of beings on top of the world ^ 
They held the reigns of the human race 
\Nhen the Garden of Eden was sparkling new. 

The setting was perfects Gdd made it so; 
Innocence reigned as a dreaiu may do^ 
Their work was pleasant to dress and keep 
The boimteous trees which there did grow. 

The rules were easy for man and >jif e 
To start the wheels of the world to roll 
To distant ages on paths of grace^ 
And nothing know but perfect life. 

The picture is rosy with glory untold^ 
And the Spirit xfould leave it thus 3 
But truth comes flying to the Court 
As the first devices of Satan unfold. 

The story is old^ no need to retell^ 
But the Garden fell with the fall of man| 
'Tis in hiding now^ we may not see 
Since Satan. carae to earth to dwell. 

-Melvin E. Garber. 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Somple copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"Come ye blessed of my Father^ inherit the kingdom 
prepared for you from the fotmdation of the world:" 
Matt. 25: 3k. 

"In hope of eternal life^ which God^ that cannot 
lie^ promised before the world began." Titus Is 2, 

These tv/o passages of Scripture show that the idea 
of the "kingdom" had its origin in the mind of God 
before the world began^ and that from the foundation 
of the world it was prepared for the "blessed" child- 
ren of God J and that "eternal life" was also promised 
at the same time., So that the kingdom and eternal 
life are so related that they are indivisible. 

This "Idjigdom" and eternal life which is so univer- 
sal that it embraces the "principalities and powers 
in heavenly places" and includes, "the "whole family 
in heaven and earth" of which Jesus Christ is the 
he ad J and of whom it is named ^ (Sph. 3: 9^'^$) y 
is the very heart and essence of the inheritance >jiiich 
God promised to the "seed" of Abraham, and is so in- 
terpreted Dj the Apostle Paul in Rom. I4: 13^ where 
he says that God promised Abraham that he should be 
"heir of the world." "For the promise that he should 
be heir of the world^ was not to Abrahaia, or to his 
seed, through the law, but through the righteousness 
of faith. For if they which are of the law be heirs, 
faith is made void, and tlie prondse inade of none 
effects , , » Therefore it is of faith, that it might 
be by grace j to the end the PROMISE might be sure to 
ALL THE SEED 3 not to that only which is of the law, 
but to that also which is of the faith of Abrahamj 
who is the FATHTiR OF US ALL. Rom. ht 13-16. And the 
"Blessed of the Father" of Matt. 2$: 3k j who inherit 


"the kingdom" are most certainly the children of God^ 
by virtue of their union lArith Christy as shoi^m 
by Paul in Gal, 3: 26-29 ^ "For ye are all the children 
of God by faith in Christ Jesixs. For as many of you as 
have been baptised into Christ have put on Christ. , • 
And if ye be Christ's^ then are ye Abraham »s seed^ and 
heirs according, to the PROMISE." 

No doubt from the time of its inception in the mind 
of God, from the fpundation of the world^ God sees the 
kingdom in its ^ultimate and conxplete state of universal 
doriiinion^ as described by the apostle Paul in I Cor.l^s 
2U-29^ and in this same condition and meaning it is- 
viewed mostly by the Old Testament prophets and -vjriters. 
Thus in every reference to the "kingdom" throughout the 
Bible ^ it is one and the same "kingdom" and in every 
age it is the same in essence and purpose. But the 
many parables and statements of Jesus and the New Test- 
ament preachers of the "gospel of the kingdom" reveal 
that its condition is varied in the different ages and 
dispensations thjr'ough which it passes with regard to 
the condition and relation of its subjects to it. 

The l<±ngdom of God^ (government and dominion of God)^ 
in pattern and t^^e had a visible expression in the 
Old Testament people of God^ the nation of Israel. But 
it had earthly kings and its subjects were carnal ^ i.e. 
not born of the Spiritj and had also a worldly sanctu- 
ary (Heb, 9:1), God had promised them that he would 
be their God and they would be his people^ and from 
that relationship to God it was his governraent or king- 
dom on earthy but as stated above its condition was 
very different from that of the succeeding age. 

Thus the New Testament opens^ announcing the birth 
of Ghristj "the son of David^ the son of Abraham." 
(Matt.lsl). John the Baptist began preaching^ "Repent 
for the kingdom of heaven is at hand," Jesus was bap- 
tized of John^ and after that John was put in prison^ 
"Jesus came into Galilee, preaching the gospel of the 
kingdom of God, and saying. The time is fulfilled, 
(Obviously referring to the Old Testament prophecies, 
of the kingdom), and the kingdom of God is at hand: 
repent ye,, and believe the gospel. 


A new dispensation had corae^ and the long looked for 
and desired'kingdoia was now at hand^ and entrance 
presently to be acbTiitted into it^ For "The law and 
the prophets were "until Johns since that time the 
kingdom of heaven is preached, and every man presseth 
into it." Lul^e 16: l6. It was the "acceptable year of 
Lord" as Jesus said, Liike ki 21, "This day is this 
scripture fulfilled in your ears." The condition of 
the kingdom noxr was not the same as its Old Testament 
type. Instead ox an earthly king, it was the Lord 
from heaven, the SOU OF GOD conceived of the Holy 
Ghost, and its subjects were not of carnai, or natural 
birth. For, "iiccept a man be born agai-n, of water and 
the Spirit, he cannot enter, or see into the kingdom 
of Goct." 

That the Kingdom of heaven was a then present real- 
ity is shoi-'jn in Matt. 11: 12, "And from the da.ys of 
John the Baptist until now, the kingdom of heaven 
suffereth violence, and the violent take it by force," 
and Matt, 23: 13? "But woe unto you soibes^ Pharisees, 
h^/pocritesj for ye shut up the kingdom of heaven 
against men: for ye neither go in yo^jrselves, neither 
suffer ye them that are entering to go in," 

The many parables of Jesus concerning the kingdom 
of heaven show its varing condition with regard to the 
age, and relation of its subjects to it. The parables 
of the mustard seed and the leaven show its groxri-ng 
and developing nature. The net and wedding guests 
show its industry for subjects, and the all embracing 
and impartial love and grace of God which invites and 
seeks' irithout discrimination all to come and be saved. 
But also shows that in its ultimate condition it will 
be purged of all iirtpure and unholy elements. The 
sower indicates the mllingness of the Lord to sow 
freely of the good seed into all places, that no op- 
portunity may be iTiissed for yield and increase, but 
that some ground is so barren and hardened that it is 
impossibl§ to even begin growth, and that other is too.-- 
infesteS/' pleas-ores of this world to produce fruit. 
The tares show that the kingdom has enemies which >ri.ll 
be separated from it and utterly destroyed in the end. 


The pearl of great price shows the -universal value of 
the kingdom of heaven to each individual. 

These parables of the kingdom of heaven thus show 
its varying conditions with relation to the condition 
of its subjects in its various dispensations. So that 
it has both a very real present realization and also 
a glorious futixre hope to all the blessed children of 
God who are heirs of the promise, 

Jesus Christ was the promised seed of Abraham^ and 
in hiia all nations of the earth were to be blessed. 
He is the heavenly King of the kingdom of heaven. And 
so in the beginning of his ministry he lifted up his 
eyes on his disciples^ and said^ '^Blessed be ye poor^ 
for yo^urs is the kingdom of heaven," and on another 
occasion he said to them^ "Fear not little flock^ for 
it is your Father's good pleas tire to give you the king- 
dom." To Peter he said^ "Upon this rock I will bixild 
my chrirch; and the gates of hell-- shall not prevail 
agaijist it. And I will give unto thee the keys to the 
kingdom of heaven^ etc." But to the unbelieving rulers 
of the Jews he said^ "Therefore say I unto you^ The 
Kingdom of God shall be taken from you^ and given to 
a nation bringing forth the fruits thereof." 

These Scriptijires^ are presented here to show how 
Jesus related the Old Testament prophecies concerning 
the kingdom to his New Testaxient discipleship and 
church. He taught his apostles many tilings about the^ 
kingdom^ in the parables quoted above an^'' many others ^ 
but they did not understand his meaning until after 
they were baptized mth the Holy Ghost, Before ^ they 
could only see the kingdom in it final triumphant state 
and not in its present developing and militant condi- 
tion during the dispensation of grace ^ which the para- 
bles TJere designed to show. But after the atonement 
and ascentidn into heaven^ and the Holy Ghost was given^^ 
then they understood it. There was no more imcertain- 
ty about the "kingdom. " They knew then that^ it had a 
present reality to them as well as a future hope. They 
Imew then that they were in the "kingdom" and the church 
was its visible expression and wittness on earth during 

-(Continued on lli.0) 


By J, I. Cover 

(This is the first of a series of articles offered by 
Brother Cover for the Pilgrim. It is proposed to 
publish them under the above general title of "The 
Holy Spirit'* with each succeeding article bearing also 
a sub- title. -Ed.) 

We have hesitated to >jrite on the office of the 
Holy Spirit^ his work in the world^ and his work of 
grace in the heart,,, and at what time he takes control 
of the repentant sinner. He is the leading^ guiding, 
directing pilot of all God's faithful children during 
their journey upon the narrow way that leads to life 

May this writing be in true reverence to God^ and 
endeavor to outline cur understanding of the Holy 
Spirit's working according to God's Holy Word, 

'lAlhen God created the heavens and the earth by his 
own power and direction^ we read, "The earth was mth- 
out foririj and voidj and darkness was upon the face of 
the deep," I'Jhat profound words i A world being born^ 
the world on which we livel completely enveloped in 
water, and enshrouded in darkness. At this stage of 
creation we read, "The Spirit of God moved upon the 
face ox the waters." This is the first mention made 
of the Spirit of God, who begins his work in the marv- 
elous process of change and order coming into view. 
We read, "k^io hath measured in the hollow of his hand, 
and meted out heaven with the span, and comprehended 
the dust of the earth in a measure, and weighed the 
mountains in scales, and the hills in a balance? Who 
hath directed the Spirit of the Lord, or being his 
co-onsellor hath taught him? 

vtoat sublime and enlightening words J The Spirit 
of God takes chaj'ge and begins to bring order and 
arrangement manifest manifest upon the earth according 
to divine plan and direction, "vJith the presence of 
the Spirit of God upon the face' of the waters the light 

of God begins to radiate by the divine command "Let 
there be light: " for, "God is light and in him is no 


darkness at all." So tre believe the angels of God be- 
gan to see the wonderoizs changing scenes begin to be 
Dianifest^ The mists and darkness begin to roll away^ 
and in the clearing skies of the firmament the dry land 
arose to view being decked -with living green. The 
Spirit of Ciod begin to display the divine handiwork of 
a beautifia and waiting earth day by daj groxri-ng herbs ^ 
grass and trees appearing^ blending springtime^ and 
autumnal bounty of living mature growth with seeds ^ 
fruits and flowers in wonderful tropfical glory, vie 
believe in this wonderful work of creation^ The Father^ 
the Son^ and the Holy Spirit^ all had a share and place. 
Then the living forms of fish^ animal^ and bird began 
to arise from the waters and esrth in abundance and 
variety beyond otxr comprehension. 

Miat melodious songs of praise and expression from 
all forms of creation was mingled with the chorous of 
acclaim and worship "VJlien the morning stars sang to- 
gether and all the sons of God shouted for joy." Then 
maybe there was a hush and wonderment^ when man was 
created and all living beings xcLth spirit realized 
their earthly ruler was come and all are brought before 
him to pay their homage and receive their names. In 
all this order and establishing of the huraan race^ to 
live in such congenial conditions upon this newly crea- 
ted earthy and from which viei^rpoint the living creatur- 
es of all kinds co\ild look upward and behold the s'un s 
shining in his strength^ and the moon upon her course 
of attendance to the sun^ and the stars from thea.i'' 
appointed places looking on. Then again looking earth- 
ward behold the splendor of tlie earthly Paradise^ the 
beautiful Garden of Eden^ the home of the ruler Man 
and his mate WomaJi. 

In all this complete accomplished work of creation^ 
the Holy S'oirit of God divinely fulfilled his alio ted 

-Star Route ^ Box II60 
Sonora<, California. 

"And the x^rcrk of righteousness shall be peace j and 
the effect of righteousness quietness and assurance 
for ever. Isa, 32: 17. 


Bj D.A, Skiles. 

In Genesis 12^ we find that God said unto Abram^ 
"Get the out of thy coimtry^ and from thy kindred^ and 
from thy fathers house ujito a land that I will shew 
thee. And I will make of thee a graet nation ^ and I 
will bless thee^ and make thy name great^ and thou 
Shalt be a blessing. And I xd,ll bless them that bless 
thee 5 and curse him that CTxrseth thee." -imd Abram 
took Sara his wife^ and Lot his brother's son^, and all 
their substance that they had gathered^ and the souls 
that they had gotten in Haran, and they went forth to 
go into the land of Canaan^ and. into the land of Cana- 
an they came. Later the Lord said unto AbraiP-.. "Lift 
up now thine ejes and look from the place where thou 
art Northward^ and Southward^ and eastward^ and ¥est- 
wardj for all the land which thou seest^ to thee will 
I give it^ and to thy seed forever," Near the same 
time (Gen. 1^:18) ^ the Lord made a covenant saying^ 
"Unto thy seed have I given this land^ from the river 
of Egypt unto the great river^ the river Euphrates," 
HBrein as also in other similar declarations is the • 
discription and also the soverign title deed to' the 
inheritance of the twelve sons of Jacob or Israel <, 

That the Lord anciently set his love and favor upon 
a special people is plainly stated in Deut, 7: 6^7. 
"For thou art an holy people unto the Lord thy God. 
The Lord thy God hath chosen thee to be a special 
people unto himself^ above all people that are upon 
the face of the earth .- The Lord did not set his love 
uipon you nox" choose you because you were more in nimbex* 
than any people^ for ye were the fewest of all people," 

In Ez, 19 > 5^ God makes a conditional promise to 
Israel^ "Now therefore if ye will obey my voice indeed 
and keep my covenant^ then ye shall be a peculiar trea- 
sure to me above all people^ for all the earth is mine. 
Behold I set before you this day a blessing and a curse ^ 
A blessing if ye obey the comjnandments of the Lord your 
God. And a curse if ye will not obey the couBnandments 


of the Lord ycur God, 

Thus Israel entered the history of her time under 
special divine favors from Jehovah God, And what has 
her history been? It has been obedience and blessing^ 
disobedience and being c^arsed until f inaly she became 
extinct as a nation, and xfas dispersed to the four 
blinds of the earth. But divine revelation definitely 
tells us that the ties between God and the twelve trib- 
es of Israel were never wholy severed, and never will 
be even though she becaiiie disobedient, rebellious and 
idolatrous, and had to- suffer the vengeance of a just, 
yet merciful God. 

As evidence to the fact that Israel will again re- 
ceive restoration and pardon for her sins, we look to 
the maxiifold declarations of the sure word of prophecy. 
The holy prophets were moved by the Holy Ghost, and 
spake as the Spirit gave them utterance. In Eph. 2, 
we read, ", , , Mid are built upon the foundation of 
the apostles and px-ophets, Jesus Christ himself being 
the chief corner stone.'' 

The Lord appeared to "the prophet Jeremiali saying 
concerning Israel, "I have loved thee with an everlast- 
ing love, therefore with loving kindness have I dra^-m 
thee. Again I will build thee and thou shalt be built 
virgin of Israel. Thou shalt again be adorned vrith 
thy tabrets, and shalt go forth in the dances of them 
that make merry. Thou shalt yet plant vines upon the 
mountains of Samaria, the planters shall plant and 
shall eat them as coimnon things. '» 

In Isaiah 65; "And they shall build houses and 
inhabit them. They shall plant vineyards and eat the 
fruit of them* They shall not plant and another eat, 
they shall not build and another inhabit, for as the 
days of a tree are the days of my people, and mine 
elect shall long enjoy the work of their hands J' In 
Jeremiah 31: "Behold I will bring them from the north 
couatx'y, and gather them from the coasts of the earth, 
and with them the blind and the lame^ the woman with 
child, and her that travaileth vri. th child together, a 
a great company shall return thither. No one can re- 
turn to a place where he has never been before, "They 


shall coBie xv^ith weeping, and witll supplications will 
I lead them, for I am a father to Israel, and Ephriam 
is mj first born. And it shall come to pass that like 
a3 I have watched over them to pluck up, and to break 
down, and to destroy, and to afflict, so will I. watch 
over them to build and to plant saith the Lord," 

Jeremiah l6: "But the Lord liveth that brought up 
the children of Israel from the land of the Ilorth, and 
from all the lands, whitlier he had driven them, and I 
will bring them again into their land that I gave \mto 
their fathers." The word "again" so often used in 
these scriptures proves former possession, and a retiEOi 
to them.. 

In /unos 9j? "w-e read, "In that day I will raise up 
the tabernacle of David that is fallen, and close up 
the breaches thereof, and I mil raise up his ruins, 
and I will build it as in the days of old. iijid I will 
bring again the captivity of mj people Israel, and they 
shall build the waste cities and inhabit them, and they 
shall plant vineyards and drink the wine thereof, they 
shall also make gardens and eat the fruit of them^ 
And I will plant them upon their land and thejr shall 
no more be pulled up out of theii^ land which I have 
given them saith the Lord thy God," 

. In Eseldel 28, "Thus saith the Lord God, Vfcen I 
shall have gathered the house of Israel from the people 
among whom they are scattered, and shall be sanctified 
in them in the sight of the heathen, then shall they 
dwell in their land that I have given to roy servant 
Jacob." In Gh, 37, "Thus saith the Lord 5 Behold I mil 
take the children of Israel from among t?ie heathen, 
whither they be gone, and will gather them on every 
side, and bring them into tlieir ovm land, and I will 
make them one nation in the land upon the mountains 
of Israel, and one king shall be k ing to them allj 
And they shall be no more two nations, neither shall 
they be divided into two kingdoms any more at all, 
neither shall they defile themselves any more with 
their idols, nor with their detestable things, nor with 
any of their transgressions, and David my servant shall 
be king over them, and they shall !mve one shepherd and 


and they shall also walk in xaj judgments ^ and observe 
noy statutes to do them J' etc. 

That God in some way. of his own choosing will bring 
them back into his favor when he has gathered them 
back into thier land is plainly declared in Ezk. 36^ 
"Then will I sprinkle clean water upon you^ and ye 
shall be clean from all your filthiness^ and from all 
your idols mil I cleanse you. A new heart also will 
I give youj and a new spirit mil I put within you^ 
and I xd-11 take away the stony heeirt out of your flesh, 
and I will put my spirit within you, and cause you to 
walk in my statutes, and ye shall keep my judgments 
and do them," 

That Israel- thus redeemed will inhabit the land of 
Israel during the thousand years of Satan *s confine- 
ment in the bottomless pit, when the desex*t will bloss- 
om as the rose, under one universal king (Christ), 
That tlie children being born will still be young at 
one hundred years,, and the animals loose their vicious 
and ferocious characteristics, the earth again become 
popTolated as the sand of the sea, to again become ex- 
posed for a little season to the attacks of Satan, but 
to be rescued therefrom by the fiery wrath of almighty 
God is clearly evidenced by Holy Scrip tui^e. 

The prophet Hosea^ ch„ 6; 1,2 says, "Gome let us 
return unto the Lord, for he hath torn, and lie will 
heal us 5 he hath smitten, and he will bind us up. 
After two days will he revive us.* in the third day he 
will raise us up, and we shall live in his sight,'* 
Two thousand years (after two days) of being torn and 
smitten. Then tlie third day or one thousand years re- 
vived and living in his sight. 

In the beginning of the institution of the New Test- 
ament chui^ch, Jesus came to his owti and declaa'*ed, "The 
kingdom of heaven is at handa" And told them, "Go not 
into the way of the Gentiles, and into any of the city 
of the Samaritans enter ye not. So opening the door to 
the kingdom of heaven to his own, the Jews or Israel 
first, lAjhich moreover has never been closed to them 
except as their eyes were veiled becuase of their own 
rejection of him as a nation. And so Jesus said unto 


them '^Behold jovx house is left unto you desolate, for 
I say unto you ye shall not see me henceforth till ye 
shall say^ Blessed is he that cometh in the narae of 
the Lord*" 

The Apostle Peter at the house of Cornelius (Acts* 
10) J >ias persuaded that nox^r the door to the kingdom 
of heaven was opened to the Gentiles also, to be born 
anew of water and the Spirit into his kingdom, and if 
obedient to his mil become saints to meet the Lord in 
the air at his coming, and reign vjith him in immortal- 
ity for one thousand 

In I Cor. 6: 2,3, vie read, '^Bo ye not Imow tliat the 
saints shall judge the world?" Jesus said, (Rev. 3:21) 
"To him that over come th will I grant to sit with me in 
my throne, even as I also overcame^ and am set down 
with my father in his throne," In Matt. 195 28, Jesus 
said, "Varily I say unto you. That ye which have 
followed me, in the regeneration when the son of man 
shall sit in the throne of his glory, ye also shall 
sit upon tvjelve thrones, judging the twelve tx*ibes of 
Isx"*ael," Liike 22:29^ "I appoint unto you a kingdom, 
as my Father hath appointed unto mej that ye may eat 
and drink at my table in my kingdom, and sit upon 
thrones judging the twelve tribes of Israel." "Blessed 
and holy is he that hath part in the first resm-'rection, 
on such the second death hath no power, but they shall 
be priests of God and of Christ and shal.l reign x^ith 
him a thoiisand years o" This a higher state and station 
than that of Israel d-uring that time a 

A ruling soverign must have subjects. Of this 
soverign and his nativity it is written. "And thou 
Bethlehem in the land of Juda art not least among the 
princes of Juda, for out of thee shall come a governor 
that shall rule my people Israel. This evidently must 
still be futia:*e, for Israel as a nation has never yet 
accepted Christ as her king, but no doubt will in her 
dire "Jacobus trouble" when she vriLll look on him whom 
they have pierced, and mourn for him as one moxirneth 
for his only son, and when" he pours upon them the 
spirit of grace and supplications, Zech. 12: 10. 

The devout and just Simeon with the holy child Jesus 


im his arms could novj say by inspiration "Mne eyes 
have seen thy salvation^ A light to lighten the Gen- 
tiles ^ and the glory of thy people Israel," The advent 
of the Chtirch into the glory world can not be called 
a regathering nor a return to a former possession for 
she has never been there before » 

Now in view of the fore going it does seem seem 
clear to the vjriter that Israel will at least inhabit 
a part of the earth in mortal bodies diiring the meas"ur- 
ed 3Tiillenni"um, beget sons and daughters, live in subli- 
m.e loyalty to Clirist their king,, (while Satan is power- 
less in the bottomless pit), and later be translated 
into immortality and incorruption, to dwell with God 
throughout boundless Etemitjr^ 

Are we^not at this day seeing the transition of 
Israel ^t;/ to ner ancient homeland^ her idenity to be 
sure, for certain, only being known to the Almighty 
One^ Prospering as she does in the face of hatred and 
hostility?* ai'^oimd her. And may not the words of the 
Psalmst David, Ps'alms 83: 2-1;, be taking r)ls.ce now 
in her very midst, 

¥e trust we have the right concept of the time in 
which we live^ and if so can we not see the dai^ming 
of the day for Israelis revival, ajid the time of the 
Gentiles or Gb_ristian dispensation nearing its close, 
when the treading down of Jerusalem will be removed, 
and Israel after being many days without a king, and 
without a prince, and without a sacrifice, shall re- 
turn and seek the Lord their God, And David their 
king, and shall fear the Lord and his goodness in the 
latter days , Amos 3. -Rossville, Ind. 

The greatest reject Christ the only Saviour «► 

My greatest privilege— power to become a son of God. 

Hie greatest bargain— the loss of all things that 
I might win Christ. 

The greatest profit— godliness in this life and 
that which is to come, 

lij greatest peace— that peace that passes understand- 

131^ THE PILGRm 

By M,J, ICinslej 

God gave man dominion over all the earth, and over 
every living thing on the earth, in the sea, and in the 
air. So his dominion reaches above the clouds and into 
the depths of the sea. God commanded man to be friut- 
f ul and miiltiply and replenish the earth and subdue it^ 
Gen. 1; 26-28, He also gave him a law, which had a 
penalty if not obeyed. To obey was to continue in 
God*s presence and fellowship j to disobey x^ras to be 
separated from God ajxd his fellowship which is spirit- 
ual death. But God saw the end from the beginning and 
jjrovided a means to restore man again into his favor 
and fellowship. ■ This vias God's m.eans of proving his 
love to fallen man, who could not comprehend God's 
love until he realised his need of it. iian must first 
realise that he is a sinner under condemnation before 
he can realize his need of help and appreciate, it. 
If he rejects God's love and help he will abide in 
death, in separation from God. Mai. 3:7 says, ^'Return 
unto me and I will return unto you saith the Lord,f» 

It would seem that man has about accomplished the 
design of his creator in multiplying and in subduing 
the earth. It is wonderful what has been accomplislied, 
i-jith the talent God has given, especialy in this end- 
time. God's povjer is so revealed through nature that 
all doubters should look up and in faith say, as Thomas 
did, "My Lord and my God. ^' Even the fool that says in 
his heart. There is no God, should be constrained wdth 
such evidence to change his mind and confess his folly, 

Man has not been satisfied vri-th the dominion God 
gave him, and has sought domj.nion over his fellow man, 
causing causing violence... to fill the earth and wars 
and suffering, and every evil work, "to his ox-m destruc- 
tion and the loss of his dominion: as God will take 
over all dominion and authority in duB time. All 
creation xfill bow to his decree. His word has gone 
forth and x^all not return unto him void, but will 
accomplish that which will please him* 

-Arcanum, Ohio, 




I have little to say^ by way of preface to the 
following pages ^ or apology to make for presenting them 
to the puhlic, VJe have each a never-dying seal entrust- 
ed to our care^ the preparation for whose eternal wel- 
fare is the highest duty t\Thich the Lord enjoins upon us 
in his word. VJhen we remember that it is iiiipossible 
for this soul to be eternally happy^ except. we do^ :Ln 
this lif e^ submit oin^selves to the xdLll of God^ as de- 
clared in his word^ we cannot fail to be painfiiLly 
impressed Tilth the indifference with which that word 
is generally regarded^ even by those who PROFESS the 
religion of Jesus ChrivSt. The desire to awaken interest^ 
to incite inquiry^ exercise the- understanding^ and im- 
press the mind with a sense of the truth and unchange- 
ableness of God^s word^ is the only apology I have to 
•ifiake^ aaid I desire hereby to bespeak the x^eader's earn- 
est attention to the doctrine and arguiaent therein 

In order to make teuth perceptible and clear ^ it is 
necessary to expose error j in doing which we must 
necessarily take notice of such doctrine and practice 
as we conceive to be erroneous and detrimental to truth. 
In doing this^ the originators of that doctrine j or 
their friends and adlierents may feel themselves aggriev- 
ed. Unnecessarily to wound or irritate the feelings 
of those with whom we disagree is unjustfiable and in- 
jurious. Pi^ejudice bars the heart against conviction^ 
and m.akes the presentation of truth to the imderstand- 
ing vain. But idiatever is necess-ary for the vindica- 
tion or support of truth^ needs no apology, VJhilst I 
have withheld nothing which presented its elf ^ which I 
thought would be calculated to effect the object pro- 
posedj I have yet endeavored to use no language which 
would be offensive^ or^ by creating prejudice^ stand 
in the way of conviction, I am a firm believer in the 
truth of what is here presented^ and know I must answer 
for it at the bar of God^ and, if I know myself^ have 
not been influenced by any other motive than that of 

136 ^___ THE PILGRM 

love in presenting it to the public. 

With these remarks I will commit the work^ with the 
reader and myself ^ to the Lord^ praying him to bless 
it^ and make it effectual to the end for which it was 
designed. -Daniel Musser. 

Lampeter J Lancaster Co.^ Pa,^ March 1^ 1861;, 

"But I say unto you that ye resist not evil,'* Matt, 5*30. 
t'Be ye therefore followers of God as dear children 3 and 
walk in love^ as Christ also hath loved us^ and hath 
given himself for us an offering and a sacrifice to God 
for a sx^eet smalling savcur, Eph, ^i 1^2. 

It is well known that there are a great number of 
people in the Uriited States ^ who profess to be consci- 
entiously opposed to war. They are mostly called non- 
resistantSj or defenceless Gliristians; and refuse to 
defend their country^ or take up arms at the call of 
the government^ and go forth to battle against its 
enemies. Hitherto this conscientious ncruple has been 
respected by the government of this country^ and those 
claiming it have been relieved or excused from this 
service. Since the coinmencem.ent of the present civil 
war in the United States^ the public mind has been 
xmusually agitated on this subject. 

It is not -unreasonable that such persons as feel it 
their duty to go forth and endure the hardships of caiup 
lif e, and imperil healthy life and limb^ in defence of 
their country and Government^ should feel some jealou^ 
of those who have^ with themselves^ long enjoyed the 
protection and benefits of the Government^ and yet in 
the hour of its need refuse to share the burden of its 
defence and protection. Neither is it strange that 
such a position should be looked upon as most unreason- 
able and monstrous^ and those who hold it be regarded 
with some suspicion. 

The true principles of n.on-resistance are very im- 
perfectly understood by a large proportion even of 
those who profess to be consciously opposed to war. 
No wonder then that such a position should be looked 
upon with suspicion^ as being unreasonable and unjust 


to those who discharge their duty to the Government and 

Many able speakers and vrriters (no doubt with honest 
intentions and good disposition) have raised their 
voices and penSj to refute the idea of non-resistance^ 
as both unreasonable and unscriptural^ This is not to 
be wondered at^ seeing those who profess the principle 
and do not possess or correctly understand it<, act in- 
consistantly^ and thereby bring the profession into 
disrepute and contempt. However much misapplication 
or abuse of a principle may prejudice the minds of tho^ 
^^rho are unacquainted mth a subject^ it is yet no argu- 
ment against its truth. 

These conditions have induced me to undertake (by 
the help of God) to set forth the true scriptural 
grounds of the non-resiatant profession^ so that those 
who profess the defenceless doctrine and do not fully 
comprehend its m.eaningj may be induced to compare their 
profession and practice with the truth^ and thereby be 
enabled to perceive their error 3 and those who contend 
that the position is unscriptural may also have an op- 
portunity to learn the true grounds of oijir profession^, 
and be enabled to act under standingly. 

Every professor of the Christian religion will ac- 
laiowledge that, the Bible must be his rule of lifej and 
when man:, either TcLth or without human authority^ ■ 
attempts to im[Dose a duty upon him which is contrary 
to, or inconsistant with the teaching of the Bible, , it 
is his duty to refuse obedience, even though to disobey 
would cost him his life, '* Judge ye whether ; it is right 
to obey man rather than God," said Peter and John» 
The truth then of the principle of non-resistance^ rests 
on the Bible, The Bible is consistant. No position 
which is inconsistaiit can be maintained by the Bible, 
If then it can be sho"^m that the Bible teaches non- 
resistance, it must be admitted to be both just and 
reasonable I and we must subscribe to it or be found to 
^'fight against God," for "the Scripture cannot be brok- 

The Bible consists of the books of the Old and New 
Testament, which were given to man as means whereby he 

138 THE PIIflRBi 

might laiow the mil of Godj and that part of it contaii- 
ing God's coinmandments is tJritten in such plain and 
comprehensible language that men of common capacity, 
or common natural understanding^ can conprehend so 
much of it as is necessary to the working out of their 
soul's salvation. In studying the Bible there are 
certain truths to be borne in mind, ¥e must receive 
it as the word of an unchangeable God; harmony must 
exist thJTcughout the whole work, VJlien the different 
commands seem to conflict^ they must be made to harmon- 
ize- not by rejecting one^ or rendering it nugatoryj 
but by reflecting upon all the attendant circumstances 
and relations attending the coirauand, aided by the light 
which Revelation has imparted^ in the different ages 
of the worldj and the circumstances under which the 
command was given. 

The Old Testament does, very plainly, command and 
countenance resistance of evil; and if the taking away 
of lif e^ or war and destruction^ were necessary to make 
resistance effectual, it was justified and commanded. 
This no one will pretend to deny. But that the New 
Testament equaly as plainl^r commands non-resistance of 
evU, and passive submission to injustice and 'VJrong, 
and that the whole tenor, as well as the spirit breath- 
ed throughout the gospel, is as plainly inconsistant 
with war, every candid mind must also admit. If the 
Old Testament never had existed, is there a man in the 
world who covild gather a shadoxr of a pretext from the 
New Testaiuent to justiaTy hira in resisting evil by viol- 
ence? Now these two Testaments must be made to harmon- 
ise, not by disregarding one and rejecting its comraands, 
but by making them agree and be consistant with God's 
immutability, without making one of his declared attri- 
butes do violence to the other. 

There is but one way in which non-resistance can be 
consistant. That is, by entirely separating the king- 
dom of Clirist and that of this x-^orld. By this separa- 
tion I do not only mean that the Government do not 
control the Church, or the Church the Government. But 
I mean that those who constitute the Church do not take 
'any part in, or exert any influence over the Government, 


either individually or collectively, 

I have observed that the true principle of non-resis- 
tance is imperfectly understood by large numbers of 
those who profess to be conscientiously opposed to war» 
This arises xrora their not being truly and thoroughly 
converted J which alone can bring irian into possession 
of this principle. They read the New Testament^ and 
there perceive that tlie duties which Christ and his 
apostles teach the Christians are inconsistant vdtb war; 
hence they conclude it is wrong to fightj and they are 
conscientious non-combatants. Great numbers are since- 
rej and truly conscientious^ and would rather sacrifice 
their lives than violate their conscience hj going to 
war. They look upon God's command as being imperative | 
but they do not perceive the principle upon which the 
comjnand is based, God does not give any arbitrary 
commands. There is a principle underljang every com- 
mand of God, To be sealous and strenous in adhearing 
to the coitBiand^ without possessing or understanding 
the principle^ is legalism^ and begets inconsistancy. 
It was this principle which the Saviour so severely 
reproved in the Jews^ telling them that they strain at 
a gnat but si^rallow a camel| and by their traditions ;, 
violate the spii^it of the law. Paul also says; They 
abhor idols bvit coMii.t sacrilege 3 and have a 2eal for 
God, but not according to knowledge. 

True and thorough conversion bring the soul into 
possession of the love of God, To be possessed of this 
is to possess the divine nature. This is the principle 
which underlies the command not to fight or to resist 
evil. Those who possess it walk in love toward all 
men, either friend or enewf; it looses us from the 
world, places our treasure in Heaven, and leads us to 
show by cur xfall: and conversation on earth, that our 
treasure is above. That which x^re love we will contend 
for and defend, ¥e cannot serve two masters 5 either 
we Tfjill love the one and hate the other 3 or cleave to 
the one and despise the other. Scripture calls those 
who are unconverted "the world," because they love the 
world- their affections and their chief interests are 
there. -(to be continued). 


(The Kingdom- continued from page 125) • 
this age of gracej-it is this fact which gives meaning 
to the palpable s of the kingdom. They constantly appeal- 
ad to the O/H* promises and prophecies and believed 
that they were heirs of those promises ^ Acts. 209s 
3:25j 13 "32 ^33* The apostle Panl preached the ''^king- 
dom of God^ (Acts* 20:25):, and believed that he and 
his converts were in it- "VJho hath delivered us from 
the power of darloiess and hath translated us into the 
kingdom of his dear son^ Col, 1;13» 

These were some of the "mysteries of the kingdom of 
heaven'* which was given to them to Imow^ and revealed 
to them s'by the Spirit^ »» (Matt. 13:11^ and iCph. 3t2-6. 
Thus by the Holy Ghost they could embrace its present 
reality and also the Blessed Hope of a future age and 
condition in which the "kingdom'^ comes to its triumph- 
ant completion and universal dominion^ as in I Cox*. 15; 
2l4"-28^ wherein Chi-^ist who is king of Saints now will 
come in regal splendor and power and subdue all other 
kingdoms^ and reign on earth as King of kings and Lord 
of lords. Rev, 19:11-16 and 20 sU^ **And they lived a:ad 
reigned with Christ a thousand years . ^^ 
I love thy kingdom^ Lord^ 

The house of thine abode- 
The chirrch our blest redeemer saved 

Vfith his dm precious blood. 

I love thy churchy God: 
Her walls before thee stand^ 

Dear as the apple of thine eye^ 
And graven on thy hand. 

Sure as thy truth shall last^ 

To Zion shall be giv^n 
The brightest glories earth can jleld^ 

And brighter bliss of heaven. 

¥e hope our subscribers will pardon the delay of the 
June number of the Pilgrim^ which was occasioned by our 
absence from home to attend oxw Annual Meeting near 
Wakarusa^ Indiana, where we enjoyed a peacable and 


lovely annual meeting and lovef east with the members 
of othex* parts of our brotherhood, -Editor » 


"The general influence of Paganism on the Christian 
ceremonies was already discoverable in the second and 
third ages 3 and the particular practice which, in its 
abuse^ was especially destined to assimilate txfo forms 
of worship essentially dissociable^ and to bring them 
together J too, on that very point where their differ- 
ence had been the widest^ may be traced, perhaps, to 
the early but innocent reverence which was paid to 
martyrs » During the progress of the fourth and fifth 
centuries many new concessions were made, on various 
and important points, to the popular genious of the 
old superstition^ Expiatory processions and supplica- 
tions were framed aiid conducted after the ancient liiaiels. 
The sanctity which had been inherent in tl'ie Temple of 
the Gods was now transferred to the Cliristian Churches, 
which began to rival the splendor and magnitude, if 
they failed to emulate the elegance, of thej-r profane 
coirpetitors. If any inspiration had been communicated 
to the devout Pagan by sleeping within the holy pre- 
cincts, the sane descended upon the Convert when he 
reposed upon a martyr's tomb. If any purity had been 
conferred by customary lustration, it was compensated 
by the frequent use of holy water* Other such comj^ro- 
mises might be mentioned* and so completely was the 
spirit of the rejected worship transfused into the 
system wich succeeded it, that the very miracles 
which the Christian vrriters of those days credulously 
retailed concerning their saints and msT*tyrs were, in 
many instances, only imgraceful copies of the long 
exploded fables of heathenisms so poisonous was the 
expiring breath of that base superstition, and so fatal 
the garment which it cast, even during its latest stx'*ug- 
glBs, over its heavenly destroyer. But in no respect 
was its malice so lastingly pernicious as when it fast- 
ened upon Christianity the badge of its own character 
by the coirammication of idolatrous worship. 

1U2 THE FimRM 

It is true that in the anto-Nicene Ghtirch (before 
A.D, 325)^ raartyrs wei^e reverencedj and even relics 
held in some estimation^ but no description of image ^ 
whether carved or painted, was tolerated in the Ch"arch- 
es of Christ, and it was tlirough that distinction chief- 
ly that they claimed exclusive sanctity. In the fourth 
and fifth centuries the previous veneration for the 
saints was exalted into actual worship, their lives 
and miracles wex»e recited and devom^ed with ardent 
credulity, astonishing prodigies were performed by 
fragments of their bones or garments, distant and dang- 
erous pilgrimages were undertaken to obtain their ashes 
or only to pray at their torribsj and this rage was en- 
couraged by the unanimous acclamation of the eccliast- 
ical directors. let does it not appear that any one 
among those writers, advocated the worship, or even 
the use of images 3 the opinions and practice of some 
of them were certainly opposed to it. Among ths Enp- 
erors, both Valens and Theodosiizs enacted laws against 
the painting or graving the likeness of Glirist, Never- 
theless x^fe perceive (from passages in Gregory of Nyssa, 
and otliers) that representations of the combats of the 
martjTPs, and of some scriptural scenes, had already 
obtained place in some of the Churches^ though they 
were not yet in general honor. 

Thus the seeds vxere sown, and as they were watered 
by the enthusiasm of the vulgar, and fondly nurished 
by the headstrong prejudice of the heathen converts j 
and as the fathers of the Church did not interpose to 
root them out, they spread mth rapid, though perhaps, 
silent growth, and before the end of the sij-:th century 
the use of images was very generally permitted through- 
out the Christian world. 

During the pontificate of Gregory the Great, Severu^ 
Bishop of Marseilles, observing that the people worship- 
ed the images which were placed in his Church, tore 
them do>m and destroyed themis whereupon the Pope ad- - 
dressed to him two epistles, in which, while he praised 
the zeal that combated any show of idolatry, he main-- 
tainedi the propriety of filling the Churches with idols; 
^for there is a great difference, « says he, ^between 


worshipping an image^ and learning from the history 
represented by that image ^ what it is that we ought to 
worshipi for that which vjriting teaches to those who 
can read, painting makes intelligible to all who have 
eyes to see. It is in such representation tiiat the 
ignorant perceive what they ought to followj it is the 
book of the illiterate. On this account it is of great 
service to the barbarians to which circuinstance you, 
who are placed in the midst of barbarians, should be 
peculiarly attentive, so as to cause them no scandal by 

an indiscreet seal,' This passage probably discloses 
the principle motive of that attachment .to the cause of 

the images which was afterwards so warmly manifested 
by the Church of Rome 5 at least it teaches us, -that the 
places which they had gradually usurped during the thxee 

preceeding ages in the. Christian Churches, were at 
length confirmed to them, and secured by the highest 
authority, Vie may pause once more to condeDin the soph- 
istry which distinguished between the use and the wcrdi- 
ip, and coldly forbade the ignorant, barbarian to adore 
an object which could not seroiusly placed in his hands 
vjith any other prospect," 

-¥addi,ngton's History of The 


Beyond the sunset, blissful morning, 
l^Tien mth our Saviour heav'n is begun. 

Earth's toiling ended, glorious dawning | 
Beyond the sunset, when day is done. " - 

Beyond the sunset, no clouds will gather^ 
No storms will tlireaten, no fears annoy, 

day of gladness, day unending; 
Beyond the sunset, eternal joy. 

Beyond the simset, glad reunion^ 

With our dear loved ones who've gone before. 

In that fair home -land we'll know no parting. 
Beyond the sunset forever -more, 




First Kings is the history of the nation of Israel 
from the time of Solomon being anointed king until the 
time of Elijah the prophet »' a period of approximately 
125- years , 

We have here the account of yotmg King Solomon the 
son and successor of Iving David ^ by wisdom and guid- 
ance from God^ leading the nation of Israel into the 
time of its greatest prosperity* One of King Solomon's 
greatest a,ccomplisliments was of fulfilling the proroise 
given hj God to David in building the Temple. 186^600 
Ganaanites and Hebrews were employed nearly seven years 
in constructing the temple. An estimated 146^000 tons 
of gold and silver was used in the temple. To illus- 
trate the skillful engineering of the terrtple we are 
told that the timbers and stones^ some of enormous 
size and weighty wore all put into place without 'the 
sound of nammer or axe. 

King Solomon xd-th "such wisdqm as to cause the Queen 
of Sheba to exclaini^ "The half was not told me^" at ' 
the height of his wealth and glory allowed his heart 
to be turned from God toward the idolatrous and wicked 
gods of his Trdves. This sin of Solomon was the turn- 
ing point of the nation of Israel from prosperity into 
the state of near obliteration^ the judgment forewarn- 
ed of God 

First Kings includes the history of the revolting 
of the ten tribes under the reign of Rehoboam^ and also 
gives us the interesting account of some of the acts 
and xTOrcfe of the prophet Elijah. 

1. ijho usurped his authority by proclaiming himself 
king before Solomon was anointed king? 

2. Miat king did Solomon covenant with to supply 
timbers and supplies for the teiirple and palace? 

3. Miy was Judah preserved? 

lu For what reason did Elijah proclaim three years 
of famine? 

-Joseph E, Wagner 

Santp h-np,^ Calif. 


VOL. 3 JULY, 1956 NO. 7 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 

Vffi MfOW 

¥e laiow not what awaits us 

Along life's hidden ways^ 
Ai-oid the fleeting shadows^ 

Md shorty Tmcertain days. 
But when our Saviour leads us^ 

IJith peace and joy we go^^ 
The bliss of faith enfolds us- 

These are the things we Imow. 

VJhen life has scattered roses 

Of gladness round our f eet^ 
God's loYe in endless measure - - 

Gives life its bliss replete.-. 
If- grief and sorrow crushes^ 

With overwhelming flow. 
Then Christ alone can help us- 

These sre the things we know. 

The » all our earthly comfort 

And earthly joy should cease^ 
The heart that trusts in Jesus 

Shall rest in perfect peace. 
We hear him when he whispers 

In accents soft and low. 
He comforts, gtiides, and keeps us- 

These are the things we know. 

-^Selected by 
Clay E. Wagner. 


THE PILGRIM is a religious mogazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rf. 3, Box 1378, Modesto, Calif. 


As atated in a former chapter^ in the promse which 
God made to Abraham there vras a proriiised "Blessing'* 
and a promised "seed'^ and a proirased "landi," So that 
the promise contained both an earthly and heavenly 
prospect.. These- two different outlooks are clearlj^ 
demonstrated in the f ollomng two New Testaiiient scx'ip- 
tixres; Acts, 7: 17;, emphasising the earthly^ says^ 
"But when the tline ox the promise drew nigh^ which 
God had sviorn to Abrai'iam;, the people grew and multipli- 
ed in Egypt," But its heavenly prospect is eiirphasised 
in Gal, kt h (about 1^00 years later than Acts. 7: 7) 
wherein the- apostle PaixL says^'"But when the fullness 
of the time was come, God sent forth his Son^ made of 
a woman^ made under the law;, to redefem them that were 
under the law, that we might receive the adoption of 
sons, , , and if a son, then an heir of God through 
Christy" • ■ •' ^ 

Some of the Scriptures containing God's promise of 
the Canaan land to the carnal seed of Abraham will be 
presented ^here I together with some othex* passages which 
contain *the declarations of Moses, Joshua and others, 
in almost identical wording that those promises (in 
their initial and ear tlily meaning) were fulfilled under 
Moses and Joshua and the Kings, ' 

Gen, 135 lU,l5ji "Lift up now thine eyes, and look 
froia the place where thou art northward, and southward, 
and eastward, and westward: For all the land which thou 
seest, to thee, will I give it, and to thy seed for ever." 
Gen^l^s 5> "Look now toward heaven, and tell the stars, 
if thou be able to number thems and he said unto hira, 
60 shall thy seed be, , , Unto thy seed have I given 
this land, the river of Egypt unto the great river. 


the river Euphrates J» Gen^ 17: 8, •»And I idll give 
unto thee^ and to thy seed after thee^ the land wherein 
thou art a stranger^ all the land of Canaan^ for an 
everlasting possession^ and I mil be their God J' 

The Tollomng Scrip tiires testify of God^s faithful 
performance of the above promises^ Deut, 1: IC^ "The 
Lord, your God hath mixLtiplied you^ and^ beheld^ ye are 
THiS DAI as the stars of heaven for multitude J' Joshua 
1: 3^U, "Every place that the sole of your foot shall 
^.tread upon^ that have I given unto you^ as I saxd unto 
Moses <, From the i-rilderness of this Lebanon even unto 
the great river ^ the river Euphrates,,'^" 

Israel^ imder Joshua^ failed to possess all of this 
land which God gave into their hands ^ and the conquest 
was not completed until some i|00 years later x^rhen''King 
David completed it and ruled over the lands which God 
gave them as indicated in II Sam. 8: 3-6, and I Kings 
i|.: 20j21^ '^Judah and Israel were many^ as ■ the sand 
which is by the sea in multitude ^ eating and drinking 
'and making merry. And Solomon reigned over all king- 
doms from the river unto the land of the Philistines^ . 
and ixato the border of Egypt," Nehemiah also declares 
ch. 9: 8^22^23, that/ them the land as he had prom- 
ised: "And madest a covenant with him to give the land 
of the Ganaanites^ the Hittites^ the Amorxtes^, and the 
Perizzitesj and the Jebusites^ and the Girgashitas^ to 
give it I say^ to his seed, MJD HAST PERFORl^iED TEIWOPDS; 
for thou art righteous ^ « . Moreover thou gavest them 
IdLngdoms and na Lions, and didst divide them into' corn- 
ers so they possessed the land of Sion, and the land 
of the king of Heshbon, and the land of Og Icing of 
Bashon. Their children also multipliedst thou'^as the 
stars of heaven,^ and broughtest them into the land, 
concerning which thou hadst promised to their fathers." 

So much for the earthly prospect of the promise 
and the initial earthly fulfilment of it, I say earth- 
ly because they were a carnal seed, and their kings 
were earthly, and the covenant under which they possess- 
ed it was temporali and not the EVERLASTING COVENAIOT 
Tdiich God made with Abraham: Gal. 3: 1?, for we are 
told in Hebai: 9-16, that Abraham looked for the 


heav-enly prospect: that. is ^ that its fulfilment would 
he in Christ who was the PROFilSED SEED and therefore 
the heavenly King, And all the "seed" begotten in 
Christ X'TOuld be of heavenly or Spiritual birth. 

But even in its earthly fulfilment^ God laid the 
pattern for the heavenly^ nanely^ that there- can be no 
inheritance of any part of the promise outside of a 
covenant relationship with God, And inasmuch as the 
^*fulness of 'tiao time*' had not yet come (Gal, l;: k) for 
for the fulfilment of '^the covenant that was confirmed 
before of God in Christ'^ (Gal, 3: 1?) it was necessary 
for them to come under another^ or temporal', covenant 
in order to be made: heirs of the land, or earthly 
inJieritance^ ^^Till the seed should come to whoi;i the 
promise was madej^ (Gal, 3: 19). See also Deut. 26:1?- 
19^ 27: 9^103 29: 12,13, For -there are "two cove- 
nants" (Gal, kt 2m) and this temporal one was the "one • 
from Hount Sinai" and it had conditions x<rhich it was 
necessary to coDiply with in order to inlierit the land, 
(Deut, 11: 2U,2p) and which if broken, even though 
they were in possession of the land, they vrould be 
dispossessed of it again. 

Thus of the 600.000 in Egypt to whom God sware to 
bring them into the promised land, only two, (Lloshu^a 
and Caleb, a f^vithful remnant), received the inlierit- 
ance. But God was faithful and raised up ANOTPER SEED 
of Abraham (The children of those who fell) and they 
iniierited the land according to the promise » They 
possessed" the land for about 8U0 years until they were 
finaly removed out of it again as captives of the 
Assyrians and Chaldeans because of their unfaithfulness 
in keeping the covenant, 

God sent the prophets Isaiah and Jeremiala, and 
others, who warned them -repeatedly of their impending 
doom and the desolation of their city and country, but 
they stubbornly refused to hear them and their removal 
from the land became certain. Isaih prophesied 100 
years before the captivity of Judah; and Jeremdah 
prophesied ixp to, and including the time of the carry- 
ing away into Babylon, But along mth the prophecies 
of their dispersal and the desolation of their land, 


these BBjne prophets gave them a bright hope of a retiarn 
to their homeland and a restoration of their kingdom. 
EzekLel prophesied dtiring the captivity and predicted 
their 3?ettirn. Daniel also prophesied during the capt- 
ivity and lived to "the time of the fulfilment of the 
70 years X'/hich Jeremiah had predicted they would be in 
captivity in Babylon, and made confessions to God in 
prayer for the sins of his people and interceeded for. 
him to begin the fulfilment of his promise for their 
return^ All the rest of the Old Testament prophets, 
except the last three in the book prophesied before 
the carrjdng aiiay into Babylon* Most. of them prophesi- 
ed of the return of Israel to their land, and projected 
their visions into an age of grandeur and gloriotis 
living that has not yet been experienced on earthy un- 
less it was in Eden before the , transgression and fall, 

'Of these prophecies concerning the return of Israel 
to their land, and of the glorious coming age, careful 
attention must be given to its accompanying conditions 
as predicted. First of which is, that Israel mu-st be 
redeemed and in a. changed condition from which she was 
formerly 3 and^ moreover this condition is experienced 
only in full union with, and -under the headship and 
government of their Christ and Redeemer. For Peter in 
Acts, hi 12 says, "Neither is there salvation in any 
other: for there is none other name under heaven given 
among .men whereby we must be saved»" i\nd tJiis golden 
age is not to be realis^ed without participation of 
elements of the Heathen or Gentile nations of ihe world, 
who share \' them in their inheritance and blessing, 

A representative number of Judah. and Israel, suffic- 
ient to be accounted a remnant of the wlaole house of 
Isreal, did return to theii"* home land after most of 
the prophecies were vjritten predicting their return, 
and remained in possession of Jerusalem and a substan- 
tial part of their country for nearly UOO years, until 
Christ their Messiali and Redeemer caiae. 

Thus their promised Redeemer came to them in their 
home land, but their rulers and perhaps a majority of 
the people stubbornly and wickedly rejected him and 

(Continued on page 1^9) 

i;^0. . '. ■■ ■ THE -PIIjGRIM 

.... :' THE -SPIRIT or GOD- ^ .. .. ■-■ 

, By J.!* Cover. ■ ■•:':. 

Into this beautiful lioiuej the Garden of Eden, ^e 
teirrpter caine \in the form of a serpent^ deceiving mother 
Sve and causing" the- fair of Adam^ corrupting man^s 
natxxre^ placing upon him the load of sin^ also being 
keenly sensitive to pain^ and doomed by God to death 
"For dust thou art, and unto dust shalt thou return*" 

This tragic condition they were in 4id not change 
their^ structure of body, soul and spirit, so the term 
"spiritual death" that is sometimes :used to describe 
their condition after the fall cannot infer or estab* 
lish that the spirit part of man was dead* We believe 
the spirit part of man is the suggesting part; the be- 
ginning of all our actions of responsibility, after 
the sottL passing judgment permits the complete accoir^)- 
lishment by the body* Thus man's spirit having played 
a misleading part in suggesting to partake of the tree 
of knowledge of good and evil, proves that the suggest- 
ions of the spirit of man, are not always fox* good, 
having transmitted the suggestion of evil* 

The Spirit of God works through the spirit of man 
also, and by this method both good and evil are presen- 
ted to the sota, the responsible part of man* Me expect 
to attempt to explain this more in detail later* 

Near the time of the deluge God said, "% Spirit 
shall not alwaj^-s strive tdth man." This shows to us 
the Holy Spirit's work after the fall of man, to strive 
to ti^rn Mtn from his evil irays, 

it- seems to us God established the sacrifice of 
animals, by giving- to man- the skins of animals for 
clothing, Abel offered the first recorded sacrifice 
to the Lord- -he shed' the blood of an animal to do this* 
We rdad, "By faith -Abel^ of f ered a more excellent sacri- 
fice than Cain, -by which he obtained witness that he 
w^s righteous,^ God testifying of his gifts t and by it 
he being dead yet speaketh , " We believe this shows 
Abel's example of faith by sacrifice was continued on 
because it was a part of the righteousness of man in 

THE PIIjGRm 1$1 

that age. This faithful act of righteousness that fore- 
told a Redeemer^ was a continuing witness to man of the 

Spirit of God striving in the hearts of men to adinonish 

them to righteousness. 

The Spirit of God moving Enoch ( "For holy men of old 

spake as they were moved by the Spirit of God) caused 
him to pronounce these words ^ "Behold tlie Lord cometh 
with ten thousands of his sa;Lnts5 to execute judgment 
upon all, and to convince all that are ungodly among 
them of their ungodly deeds, which, they have, comt-jiitted, 
and of all their hard speeches which ungodly sinners , 
have spoken against them." VJe believe a line of faith- 
ful men continued the sacrifice and T'0.tness of Abel, 
Enoch and Noah, imtil the deluge 3 that line of faithful, 
spealdLng, living vjitness of God to sinful man- The sons 
of God striving to convince ungodly man of sin and try 
to have them, turn to God. Also the Spirit of God striv- 
ing in the individual hearts of man through the spirit 
of to have them t-urn to God. 

Noah a preacher of righteousness closes the last 
time of warning 3 this last striving effort to tiira man 
away from sin. In that age,, man could turn away from 
God but not entirely forget him, because of the extreme 
age of man, i-Iethuselah could have talked vrith Adajaand 

also Noah. This striving with man by the Spirit of 
God, this effort to have him turn away from evil unto 
God was continued until the door of Noah's ark was 
closed and the flood of waters came upon the earth. 
He was the faitliful striving witness to man, and vdt- 
nessed his death by xfater. 

Thus the Spirit of God worked through the establish- 
ed sacrifice by Abel reminding manlcind of his sinful 
way, and the Redeemer. Enoch warned of coming judgment 
of God upon all ungodliness; and Noah preached that 
man. should be desiring righteousness instead of wicked- 
ness- all directed by the Spirit of God* 

Star Route, Box II60, 

Sono r a, C alifo rnia . 

A word fitly spoken is like apples of gold in 
pictures of silver. Prov. 25: U. 

' X$Z' ^'" ' " ' THE' PILGRPI':. • • '■; - ■ 


In iiatt, -5:6 ^e read^ "Blessed are they lAich do^ 
hunger and thirst after rightequsness : for they sliall 
be filled*"' Biese are the words of-Jesusy they are 
aiithorsitivej positive and conclusive. VSien a vessel 
is filled or f xall it 1^ complete, entire and absolute, 
be it pure ^or adulterated. Of the Lord it i^ said by 
the Psalmist David, ch. Il6i 17, "The Lord is rights 
ecus in all his ways, and Holy in all his works »" 
Arid his righteousness- shines and radiates ttoough his 
Word imto us as also through, us if we are filled with 
it. -Lot vras- not contaaninated with a lust for the evils 
of Sodony but 'Instead his righteous soul was vexed 
from day to day because of . their iniquity, which the 
prophet Says ^ was pride, fullness. of bread, abundance 
of idleness, 'haughtiness and. disregard for the poor 
and needy. So -must the: child of "God wiio is filled 
tdlth righteousness be,.pi3rged and Qleansed from all 
desire and affection for that which is sijuiiL and evU^ 

¥eare told in simple language by the apostle Paul 
that "The- uiirighteous shall not inherit the kingdom 
of God»" And who can^ afford to miss the Idngdom of 
God? Mot one , For it is not meat and drink, but 
righteousness and peace and joy in the Holy Ghost, 
here upon earth, and. triumphant in its ftillness in 
the Eternal' World,. Hence the deep need for that pure 
htmgerand thirst for. that which will fit us for the 
climes of Imortal Glory, 

The apostle Paul gives u^ the soixrce of righteous- 
ness, saying, " not ashamed of the gospel of Christ 
^ ^ t For therein' is the righteousness of God revealed 
from faith, to faith,".^ Isaiah spealcs of . another right- 
ousness which he calls; "our roghteousness, " and terms 
it "filthy rags," Paul must have had something like 
this in mind when .he said in Rom, IGs 1-3, "Brethren 
my hearths desire, and prayer to God for Israel is, 
that they might be slaved. For I bear them record that 
they have a seal to God, but not according to knowledge* 
For they being ignorant of God's righteousness, and 
going about to establish their own righteousness have 
not submitted themselves unto the righteousness of God, 


It is possible that if we do not truly and earnestly 
hianger for the righteousness of God that we may fall 
into a condition which the prophet Isaiah speakes of ^ 
ch» ^5 20 J "TJoe wito them that call eyil good^ and 
good evil, that put darkness for light, and light for 
darlmess, that put bitter for sweet, and sweet for 
bitter. Should we thus T^a:'est righteousness from its 
proper position, then indeed it wcold be filthy rags > 
In contrast John the Revelator speaks of the Bride 
the Lanibis x^ife arrayed in fine linen, clean and white, 
for the fine linen is the righteousness of saints. 
Beloved does not this suggest simplicity, plainness 
and modesty in our attire as an attribute of righteous- 
ness ♦ 

All tinrighteousness is sin, and the apostle James 
says^ ■ "Mien lust hath conceived it bringeth forth sin, 
and sin when it is finished, .bringeth forth death; and 
how unsavory this to the hungering soul for the right- 
eousness- of God whose cravings are normal and right. 
How precious to contemplate the heritage of the right- 
eous. How disiioal and abhorant the doom of the imgodly, 
Hatt^ 2>, lihen the Son of Han shall come in his glory, 
and all; the holy angels with him^ putting the righteous 
on the right hand, and the -unrighteous on the left^ and 
the verdict will be, the righteous go into Life Eternal, 
and the unrighteous into everlasting punish^mentt 

May we not himger for that bread of heaven, and 
thirst for the water of life, that mil nurish^ sustain 
and cheer us on cm* >7ay to that rest that remains for 
the people of God, "Let the wicked forsake his way, 
and the unrighteous man Iiis thoughts: and let him 
retm^n unto the Lord, and he will have ir^rcy -upon him* 
and to our God, for he will abundantly pardon," Isaiah 
55: 7# -David A, Skiles 

Ros s ville , Indiana, 

Eride is a most subtle and persistent evil* 
„: It keeps the sinner from Christ, and the saint 
from communion with Christ or his brethren. 
There is but one remedy for it- the cross, "I 
am crucified with Christy" -Selected, 



"He that hath clean hath clean hands and a pure ,- 
heart I who hath not lifted up his soaL wito 
vanity^ nor sworn deceitfully," (Psalm 2i|: U») '• 

Outward practical holiness is a vary precious fnark 
of grace. It is to be feared that itiany professors 
Iiave perverted the doctrine of justif ication'^by f aitli ^ 
in such a way as to. treat, good works with contempt 3 if 
so^ they will receive, everlasting contempt at the last 
great day*" If oxir hands ai^e not clean^ let us wash 
them in Jesus 'precious blood, and so let us lift up 
pure hands unto. God, -But "clean hands" x-jill not siif- 
xice, unless they are connected with "a pure hearty" 
True religion is heart-work. We may wash the outside 
of the cup. and platter as long as we please, bat if 
the inward part be filthy^ altogether in the sight of 
God, for our are more truly ourselves than our hands 
are 3 the very life of our being lies im the inner 
nature and hence the inoperative need of purity withjja, 
.The pure in heasrt shall see God, all others are but 
blind bats* .".The man who is born for heaven "hath. not 
lifted up his soul unto vanity," 

All -men have their joys, by which their souls are 
lifted up j- the worldling lifts up his soul in carnal' 
delights, which, are mere empty vanitiesj but the saiait 
loves more substantial things 5 like Jehoshaphat, he is 
lifted up in the ways of the Lord,-^ He who is content 
with husks, will be reckoned with the sr-xine. Does the 
world satisfy .thee? .'-Then thou hast thy reward and 
portion, . in - life ; mal-ce much of it, for thou shalt laiow 
no other joy^ "Nor sworn deceitfully," The saints 
are men ,of honour .sMll'. The: Cliris tian man ' s word 
is his only oathj b\it it is as good as twenty oaths of 
other men. 

False speaking will- shut any Yfmn" out of heaven, for 
a liar shall not enter into 'God's house, whatever may 
be his professions or. doings, . . ". •. 

Reader does the text, before us- condemn thee, or 
dost thou. hope to ascend into the-hill of the Lord? 
-Spurgeon, -Selected from' Bible Monitor, I9U6. 



Gospel Herald, 19$$ , 

Let us avoid the curse of "Legalism^" but, let -us 
also see to it that \te are not cursed by calling that 
legalism T^hich is not ^legalism. ' "Legaliam" and "Law" 
are not synonymous terms, even tho"agh we speak of one 
as giving birth to tlie -other. They oan be^ but should 
not be in -'their divine purpose. 

Mien the Psalmist declared- "I delight to do thy 
will, God: yea thy law is within my heart" (ps.ii.0:8) 
he was heeding God*s law, but not as a legalist. And, 
when according to prophecy (Heb. 10) our Lord fully 
obeyed the will of the Father, even ixnto death. He was 
not a legalist, Never J 

l-tiether tne law of Moses, the law of Christ, the 
law of the Spirit, or the law of love, none of these 
were given to be observed "legalistically, " even though 
they often are, or have been, thus observed. 

Surely we laiow that God abhors legalism, but let us 
not accuse God of having given laws to man, and then 
saying that He abhors man if he obeys them* God is 
the author of holy laws, but liian, of legalism. Legal- 
ism is primarily an attitude towai'd God, and not only 
toward his laws. Before God gave to the Israelites His 
laws, He was cai'^eful then, and ever after, to help them 
to know Him as Redeemer, Saviour^ and Provider, that 
thus their obedience would be always out of love and 
devotion, and not as a matter of legalism, Gf , E:-c^ 12-* 
l^j Deut. 8; 11; 26^ 

■THien individuals today decry * obedience to' ^Scripture, 
especiall to teachings of the New Testament, affii^iioing 
that such is a matter of legalism, they are siinply de- 
ceived by the devil, and are only changing labels on 
'the saiae bottle of poison. To refuse to obey the cornet 
mands of Christ and at the same time call Him "Lord, 
Lord," is the spirit of legalism in "sheep ts clotliing^" 

Long ago, God honored Abel for his faith and obedi« 
ence, while Cain was cursed for his "legalistic" spirit 
of disobedience. "Ifoe uato thefal for they have gone 
into the way of Cain" (Jude 11)^ 

I'Jho have gone the way of Cain? Not those today 

j<6 THE PILGRB-i, 

-^AOj lilce Abel, obey God because of their faith in 
Clirist, but those who reject divine laws of obedisnce 
and righteousness and, like Cain^ trust in their ovm 
-,rays instead^ Cf . Rev. 3^ 17>18» 

As to the law of Moses, let it be remembered that 
it was given to a saved people ^^ IJhen Israel was deliv- 
ered by ''the blood" to sing, '^The Lord . ♦ .is become 
rny salvation" (a.c. l5) , they were ready for the laws 
of a holy God, tlirough \i\±ch thy would be blessed for 
obedience ♦ Never were they to be saved by the merits 
of those laws or their oim efforts. 

But alas, when they forgot "God their Saviom^" 
(Ps, lOo), thus losing faith in Him, tliey becaa^e self 
righteous and later came to endeavor to atone for 'dieir 
sins ana transgressions by a legalistic observance of 
some of His coi-nmandments^ Just as the church today is 
in danger of losing the true import, of the commtuiion 
■service, Israel lost the true import of the Passover 
observance, and legalism has followed in a wiiolesa3-e 
manner • 

Father Abraham^ in faith, obeyed God^s voice, kept 
His "commanditionts," "statutes," and "laws" (Gen, 26 :5), 
but he was not a legalist because he obeyed God^s 
comraandinents. in all historj'^ of divine religion, when*^ 
ever there has been. a revival, saints have been bless- 
ed of God, only and always, when they sought to retixrn 
to laws of God and explicitly obey His commandments 
because of their faith in Kim and love for Hirii^ Of, 
I Sam. 1^12} IlCiiron, 2O3 29; 30; 3h; Dan, 3; Neh^9:13. 

Coming to 'fciie New Testament, we have the "blameless" 
obedience of Zechariah and Elizabeth, the obedience of 
the pai'^ents of Jesus, of Simeon, Anna, and other New 
. Testament saints,. Their obedience was not legalistic, 
Liike 1, 

On -bhe other hand were the Pharisees of that day 
who, void of a living faith in God, controlled largely 
the faith of Israel and were extremely legalistic in- 
their apostate and foriiial religious observances. They 
chose to obey oixLy tlie parts of God^s laws that suited 
their legalistic tastes. 

The Apostle Paul was of this school, and thus as 

THE PILGRm : 1$1 

his discussions later are in behalf of liberty against 
the ligalism of the law, his backgroimd thought is the 
religious practice of the legalists^ not that of those 
Hho out of love and faith obeyed the law. 

But^ you may ask, why do ije speak of the era of the 
Old Testaauent as that of legalism? 

Uoes not the Scripture narae some who tinder the Old 
Testariient lived in liberty above the "Law^'? IJliile Paul 
pictures the era of the lax^ as that of bondage, does 
he not, too, name some who lived in faith and liberty 
above the law? Of* Rom, 4: .,1-12, Over against the Old 
Testaiuent picture of bondage is there not marvelous 
freedom and liberty ei^qpressed in the devotional spirit 
of the Psalms, and in the choruses of praise flotcLng 
from those who lived happily above tlie lair and bondage? 
Cf» Psalms 325 1195 Ek» Ipj I 3aan, 2, Among those 
singing on the minor scale, wiiile "in bondage," there 
\rere some who ascended the major scale of faith and 

Now perhaps the only answer to this rather paradox- 
ical problem is that in- Old Testament ti^aes the general 
rule of God«s dealings with man was pictured as that of 
bondage, and faith and liberty were t]ie exception, and 
that now, in the day of Christ, liberty is uod^s riiie^ 
. and leg£Q.ism must be the exception. Because of the 
incor.iplctcness of revelation, roan was then Tiaiting in 
a form of bondage for a liberty that could be fully 
realised only when and after Christ came. 

The bm^den of the Hew Testament ^^riters, and of 
this treatise, is that tlie tendencies toward legalism 
that once e>:isted cannot be excused or tolerated today, 
Ife are living under Glirist. llhy should we, and how 
dare we, tolerate the rule of legalism that so dominat- 
es our Cliristian religion today? 

In conclusion, let us not be deceived pr "blighted" 
by disregarding the commandments of Scripture as legal- 
istic. Not they, but we, may become legalistic, either 
by observing them for >jrong purposes,, or by rejecting 
them and setting up our own ways of righteousness » 
A holy God of redeniption would deny Himself, if He 
would not require His redeemed to observe holy laws 


and coinraaiidinents. To excuse otrrselves' from obedience 
on a claim of legalism^ and reject His coirrniandments^ 
.Is but our rejection of God ^ and. our choosing to walk 
In the way of father Gain. 

Our "God of judgment" (right) (Deut. 32: U) must 
ueraand obedience to liLs righteous ways. l^Jhen we obey 
dod we honor Hi,%^ and when we disobey Him we are against 
Him and His righteous ways.. There is a righteous and 
a vjrong. way for all our life and actions, 

. Otxr purpose im liie^, our manner of life^ our social 
relations 5 our prayers^ our worship j o-or going to 
church, o-ca*, giving, our attire, and all our doings, are 
in obedience to the righteous of o"ur God whereby 
\-ie are blessed, and whereby our faith grows, is pro- 
claimed, and is preserved. Or, if we do these things 
other, than in the purpose for which God gave them, 
namely: for self -figfiteousness or selfish merit, and if 
we rejedt and transgress God's laxfs, the divine curse 
is our lot. Sin is the transgression of God's law, 
both His law of faith and His law of righteousness. 
¥e will be blessed only when we ''love God and keep His 
commandments" because He first loved us, 


All the atonement day pictures show that God cannot 
accept an imperfect sacrifice » And so, in order that 
those who partake of Adam^s imperfection and condemna- 
tion by inheritance, may be able to offer an acceptable 
sacrifice, God has decreed that faith and obedience, 
manifested in consecration to the doing of his will 
shall be sufficient ground for declaring them righteous. 
And since it is God that justifies (Rom. 8:33), such not 
only have peace irjith God (Rom. ^:l) but are free from 
condemnation (Rom, 8:1)* Therefore in Rom4l2:l, Paul 
points out that their bodies, because of the merit of 
Christ ts sacrifice applied for them (Heb, 9t2h) now 
constitute a sacrifice that is no longer dead in tress- 
passes and sin, but is living, holy and acceptable to 
God. So in partaking of the memorial that commemorates 
our Lord's death, let us also keep in mind our oim 
consecration to be dead with him. -Selected. 


"(The Promised Land- continued fron -page.' Xh9) 
and finally ' crucified hiia. Jesus ^knew'wha^t they Twould 
do and shortly before his death, weeping 'over "Jerusalem, 
because they knew ndt^"the time^ of their visitation, >* 
he said unto them^ ''Tour house is left unto you", deso- 
late, and ye shall not see me, till jd, sliall'day> ,./^ 
Blessed is he that cometh in the name of .the Lord^^' . . 
■ His disciples saw him again after his resurrectiqp^ ., 
and "did eat and drink with him," but the ones on whom 
this sentance was pronounced saw him no more, and i^D:, 
years later theit* City and Temple was destroyed, and^. 
the land desolated, and they were dispersed over all 
the earth and ceased to be an organized nation, . 

But a remnant part of Israel did receive him (the 
number of which has been estimated as many as 1^0', 000) 
and entered into the inheritance of the heavenly pros- 
pect of the PROMISE. "For as many as received him, to 
them gave he power to become the sons of God, even to 
them that believe on his name." John 1; 12 | comp. Gal. 
kt U-?. Of this the apostle Paul delineates in Bomans 
11, where he says, "I say then hath God cast away his 
people? God forbid* For I also am an Israelite, of the 
seed of Abraham. ♦ • God hath not cast away his people 
which he foreknew. . . Even so at this present time 
also there is a remnant according to the election of 
grace, ,: , wliat then? Israel hath not obtained that 
which he seeketh fori but the election hath obtained. .■ 
it, and the rest were blinded," It would . 
reasonable nor consistant to thinlc that the .unfaithful- 
ness of those who were "blinded" could alter God«s. /;->•. 
plan to perform his promise to those who iffiRE faithful, 
Rom. 3i 3 says, "For what if some did not believe?..,,-;.;,,; 
Shall their unbelief make the faith of God wd.th9ut,.v^. 
effect? ' - ^ '^ .,. /•■" -u 

It is. of this "blinded" part that there haa. been 
so much speculation from the post apostolic times to 
'the present. They are the "Branches that were broken, 
off," but, in the same chapter it is said tHat God is • 
able to graff them in again. But the condition- on 
which they may be graf f ed in again is clearly stated 
in verse 23, "And they also, IF THEY ABIDE NOT STILL 

IjO the pilgrim 

LI UNBELIEF^ shall be graffed in: for Gcd is able to 
raff them in again* , , . And so all Israel shall be 
oaved^ . ."(as in verses 26^27) but this is also no 
^oubt qualified by chapter 9* . 6-8. 

Many faithfti Christians, 'from the time of Justin 
i4artyr.(lU0 A»D#) to the present , have believed that 
*^ne Jews I'riJLl return to their home land prior to the 
retixrn of Ghrit to earth, and will be in great distress 
in Jerusalem because of war and siege by their enemies* 
ioid when they are threatened with dest3rution, then 
Christ >/ill appear to deliver those that are left. 
And at the same time they will own him from the heart 
and confess him to be their Messiah and Saviour, and 
at that tiiue they will be converted and he. -vjill save 
them. This belief is based on chapters 12, 13^ and li; 
of Zechariah^ and is believed to be consistant x^rith 
Rom. 11: 23, 26, 27» 

As for the "land'* God projiiised Abrahara that his 
"seed" should possess it forever. It is our belief 
that the second coming of Christ will mark the beginn- 
ing of a one thousand year reign on earth with his 
saints, as stated in Rev/ 5: 10, and; 20: U, Zech.ll^t 
1; indicates that he \nH return to earth on mount 
Olivet, from where he ascended; and inasmuch as he 
promised the land, to the seed of Abraham forever: I 
see not why Jerusalem may not be the Capitol of his 
Government on earth and the "Saints" possess the land 
forever exactly as promised. 

But Paxil says (Rom. 4: I3), That God promised 
Abraham, that he should be heir of the l/ORLD.And Jesus 
said to his disciples tiiat they should yia^erit the 
EARTH* So it appears that the Canaan land was but a 
token or model of the imiversal possession that was 
promised. But whatever it included, Paul states plain- 
ly in Eph, 2; 19, that because of the cross of Christ 
those who were once "strangers and foreigners" are 
"Now, FEII.OWCITIZENS wlTH TIIE. SAINTS, and of the house- 
hold of God^" And %)h, 3: 6,- "That the Gentiles should 
be FELLOlIHEmS, and of the SAl-IE BODI, and PARTAKERS OF 



By- Daniel -Musser J lQ6k* ■-;,•....' 

They show their attachment to the world by an eager 
per suit of those things which are in it- contencl' strive 
and fight for them. Government was ordained for the 
protection of life and property^ and as these beiohg. 
to the world^ it is called the kingdom of this world | 
and as the unconverted have so deep an interest in this 
kingdom^ they show their attachment and intesest ±10: it 
by laboring and contending for such Governiuent and ' ' 
officers as will secure to them the largest share of 
this enjoytient; and the more devotedly they labor in 
this direction^ the more love and attachment they show 
to the things of this world^ and the stronger their 
attaciiment grows also* 

¥e are all by natiu^e of the world^ and cur Iriclifia- 
tions are a.5 above stated^ but Christ has chosen his 
disciples out of the world^ and by changing their ■. 
hearts and renewing their minds by conversion*, has set 
their affections on things that are above j, arid says 
they *^ARE NO MORE. OF THE WORLD ;j» Their "li^easure is 
laid up in heavenj" their heart is there^ and "their, 
life is hid ^^rith Clirist in God." Christ is their head 

and king I they follow^ obey and keep His commandments ^ 
by which they show their love to him. These constitute 
the kingdom of Ctoist, . It would therefore not be con- 
sistantj if His subjects would labor^ strive^ contend 
and. fight for earthly things^ or those of the kingdom 
of this world^ out of which Christ has chosen themi^^ 
and the doing so would tend to weaken and destr^oy the 
principle on which His kingdom is founded^ ; : : ; 

Govermaent is established for the security of ;',jtist- 
ice, and protection of life and property* and ..Paul says 
it is an ordinance of God. All government isbascsdon 
the law of justice ^ and its laws are presumed to be '■ 
consistant id-th this principle. Law is the meaiis by 
which Govermaent acts^ and it implies the presehce of 
power, and power consists in the sword. " Law<, without 
the sword would be vforthless* No law.wouid restrain 
the lawless and unjust, if it were not for the sword 


behind the law. There is^ therefore^ no difference 
in principle between civil and military law. It is 
customary to make a distinction between civil and mili- 
tary law, and men who are conscientiously scrupiilous 
about taking the sword and going to battle, mil yet 
c^ppeal to civil law for the protection of their rights* 
3ut analyse civil and inilitaiy law, and they are 
brought together in the executive branch, which must 
exist in every Government, and without which all laws 
are worthless, and Government cannot exist. If a man 
takes away my goods, or does me any other injustice, 
and refuses upon my personal application, to do me 
justice- if I appeal to the law for the redress of 
grievance, and take out a warrent to have the offender 
arrested, he may resist the officer, who now calls in 
assistance, and if necessary to enforce the law deadly 
weapons may be used, blood shed and life destroj'^ed, 
l^#iat is this but vxar? In the case of refusal to pay 
a debt, it is the same 3 if it were not for the military, 
behind the civil law, the unjust would no more regard 
the civil process than they would the individual re- 
quest of the creditor. Civil law is only an arm of tha 
military power, and when we threaten a riian by an appeal 
to the law, we point to the sword, and threaten hjja 
with its vengeance. Therefore, as there can be no 
Government without law, so there can be no law without 
sword. By the sword Government is universally set up, 
by this it stands, and by this it almost universally"" 
falls, or perishes again. 

Every intelligent reader knows that amongst those 
who profess to be conscientious* in bearing arms, some 
will serve offices in the kingdom of tiiis world; 
will appeal .to law if a man refuses to pay them a debt 
which he owes, or refuses to do them justice in any 
transaction between them^ or if property is stolen, or 
injury done to their person .or estate, they will appeal 
to the law for redress. They will serve as legislators, 
jurors, arbitrators, &c, and m21 vote at elections 
for any and everj officer elected by the people. 

I have observed that those who profess non-resistan- 
c^ao not understand the .principle, act inconsistantly, 

THE PILaRffi - ' . .163 

and thereby bring the profession into disrepute, l^flaen 
* men enjoy the honors and emolun^nts of office in the 
kingdom of this Morld, assist as legislators to make 
-laws, vote for and tliereby appoint" men, as their repre- 
sentatives to make laws for them," petition them for the 
enactment of laws favorable to their interests, appeal 
to law for justice axid protection, and then, after ^^ 
having made and used the law,, ^uecj, f or and enjoyed Its 
protection, to plead their conscerice in the way of de- 
fending or supporting that law. -in its hour of danger, 
is certainly very inconsistant, arid is a position 'which 
caimot be supported by the Bible* I wo-uld further ask 
this class of non*.resistants with what consistancy a 
rnan could say it would be wrong..for.. him" to fight, and 
y^t sue or prosecute a man. for debt or crime, when he 
knoT'Ts that he is appealing, to ,the sword for justice, 
and if the offender persists, that* open irar and blood- 
shed will be tlie consequence? Or with what consistancy 
can a man serve as a legislator, and assist to make 
laws, and then say it is sin to enforce those laws? 
Or with what consistancy can a man sit as a juror or 
arbi-brator, and decide the penalty or award due to a 
party, and then say he who enforces the aword or penal- 
ty coimnits sin? Or with what consistancy can a man 
vote to place another in an off^ice which ixrposes an 
executive duty -upon him, and then say he does i^irong 
in executing that duty? 

The Chief fegistrate of the United^ States . is head 
of the arriiy^ Tlie constitution and law, by authority 
of which he holds his office or position, has strictly 
specified his duties, and ordered that, before he talces 
his position, he shall bind his conscience by an oath 
to be faithful in the discharge of every" duty' which 
the constitution and law prescribes , One of the chief 
of these duties iS:to be Coit)mander-in-.Chief of" the Army, 
to repell invasion and quell insurrection* ife; bears 
the sxford, and it is fair 'bo preBurae that e've^'j man 
who voted to place him there desired him ^ to "use" that 
sword, and the whole power of the army and navy, " in 
discharge of this duty, in event of its becoming neces- 
sary. At least, every man who voted for him did so 


^iith this . Imowledge, and thereby delegated to him his 
share of authority; and it would be very unreasonable 
that^ as a conscientious man^ he should place him there, 
and desire or expect tlxat he would perjure himself ^ by 
disregarding his oath. Those who cast their suffrages 
for the President placed liim in office, and put the 
sword into his hands; and I do not see how anyone can 
contend that it is sin for him to use it, and not for 
them to give him power ^ to ^ do sol Or how can they deny 
that it was their wish that he shoiild do sol He could 
not have done it if they had hot given him power. 
Vjhen the President is' elected, there is a virtxial un- 
derstanding between him and his constituents. He promise 
es that he will be a good and faithful officer; they, 
that they will be good and faitliful subjects. He, that 
he will be the head of the arirgr; they, that they mil 
compose that army. He prouiises that he will protect 
them in their rights and liberties, repel invasion and 
quell insurrection. But no one understands him to 
promise, or expects him to do this, by his own arm* 
Every one expects and knows that, if necessary, the 
President vdJ-l call upon the people to discharge their 
duty oj responding to his call for troops, to enable 
him to discharge his duty^ This is as distinctly im- 
plied and imderstbod as the Presidents duties are. 
Then, ihien they have placed him in this responsible 
position, TcLth as full an understanding of duty on the 
one part as the other, they certainly act very incon- 
sistantly, and are as unfaithftil to the trust they 
have themselves assumed as the President would be if 
he neglected or refused to discharge his duty, 

-To be continued, 

Tlie essence of lying is in deception, not in words; 
a' lie may be told by silence, by equivocation, by the 
accent on a syllable, by a glance of the eye attaching 
a peculiar significance to a sentence; and all these 
kind of lies are worse and baser than a lie plainly 
worded; so that no form of blinded conscience is so far 
sunk as that which comforts itself for having deceived 
by gesture or silence, instead of utterance, -^Selected. 




The opinions^ or rather the conjecttires^j of the 
learned^ concerning the. time when the books of the New 
Testajnent were collected into one volraie^ as also about 
the authors of that collection^ are extremely different. 
This important ciuestion. is attended mth great and al- 
most insuperable, difficulties to us in these latter 
times. It is 5 lioweyer;, sufficient' for us to l^iow^ that^ 
before the middle of the second century^ the greatest 
part of the books of the New Testcment were read in. 
every Christian society throughout the world^ and re- 
ceived as a divine rule of faith and manners. Hence 
it appears J that these sacx^ed wi tings were carefiilly 
separated from several h"ui'aan compositions upon the same 
subject^ either by some of the apostles themselves^ who 
lived so longj or by their disciples and successox's^ 
who were spread abroad through all nations. ¥e are 
well assured^ that the "four gospels" were collected 
during the life of Sto Jolin^ and that the three first 
received the approbation of this divine apostle, /ind 
why may we not suppose that the other books of the New 
Testariient were gathered together at the same time? 

IJliat renders this highly probable is^ that the most 
urgent necessity required it being done. For^ not long 
after Christ *s ascension into heaven^ several histories 
of his life and doctrines ^ full of pious frauds and 
fabulous wonders, were composed by /persons whose. in- 
tentions , perhaps, wex-^e not bad, but whose i^itings 
discovered the greatest superstition and ignorance^ 
Nor was this sllj-pt^cductions appeai"*ed which were impos- 
ed upon the world by frau-duLent men, as the t'lritings 
of the holy apostles. These apocryphal and spurious 
writings must have produced a sad confusion, and rend- 
ered both the history and the doctrine of Christ uncer- 
tain, had not the rulers of the church used all possible 
care and diligence in separating the books that were 
truly apostolical and divine from all that spurious 
trash, arid conve^ang them doT'in to posterity in one 
volume. -MosheimJs Ecclesiastical History, 



All Christians were -unanimous in setting apart the 
first day of the week^ on which the triinnphant Saviour 
arose from the dead^ for the solemn celebration of 
public worship » This pious custom^ which was derived 
from the example of the church of Jerusalem^ was found- 
ed upon the express aj^pointm^ent of the apostles^ who 
consecrated that day to the sarae sacred purpose^ and 
was observed universally- throughout all the Christian 
churches^ as appears from the imited testimony of the 
modt credible >jriters. The seventh day of the week 
was, also observed as a festival ^ not by the Christians 
in -general^ but by such churches only as were principi- 
ally composed of Jewish converts^ nor did the othei" 
Christians censure this custom as crimnal and unlat-Jful, 
It appears 5 moreover^ < that all the Gliristian churches 
observed two great anniversary festivals 3 the one in 
memory of Christ's glorious resurrection; and the other 
to comjmemorate the descent of the Holy Ghost upon the 
apostles, ♦ ♦ 

The places in which the first Ghristiaais assembled 
to celebrate divine xforship^ were^ no doubt^ the houses 
of private persons* But in process of time it became 
necessary^ that these sacred assemblies should be con- 
fined to one fixed place^ in which the books j tables^ 
etc^ required in divine service^ might be constantly 
kept, and the dangers avoided^ which in those perilous 
tiraeSj attended their transportation from one place to 
another. And then, probably, the places of meeting, 
that had formerly belonged, to private persons, became 
the property of the whole Christian community. 

These few reriiarks are, in my opinion, sufficient to 
determine that question^ which has been so long and so 
tediously debated, vis. IJHETHiai THE FIRST CHRISTIANS - 
.HAD CHURCHES OR NOT? Since if any are pleased to give 
the name CinTRCH to, a house, or the part of a house, 
which, though appointed as the place of religious . 
worship, was neither separated from common use, nor 
considered as holy in the opinion of thepeople, it will 
be readily granted that the most ancient Christians 
Kad churches, -liosheim^s Ecclesiastical History, 




How strong is the voice of the prophet 
Listen, there is a helL 

The stench of a horrible serpent 

Floating, in unclean spot, 
The hate of his terrible presence. 

Think of the hopeless lot. 
The thirst that has never a quenching 

Weary of flame and fire,- 
.The depth of the cavern preventing 

Hope or a soul's aspire. 
To scale from the walls of the cavern 

Seeking a gleam of light. 
Forever to stay in the presence 

Chained in the realm of night. 

God gave us the beautiful flowers 

Glory on land and sea. 
The li'ghtt of the morn and the even 

River and bird and tree ; 
He gave us the gladness of childhood 

Gifts that our hearts have won, 
And out of His bountiful wisdom 

Gave us His only son. 
As wide as the ocean and wider 
■ Love that no tongue can tell. 
But far from the bounds of His mercy 

Standeth the gate of Hell. 

Oh think of the Savior who suffered 

Coud he have died in vain? 
Unneeded by souls would His Father 

Ever endured Him slain ? 
The need was the need of unnumbered 

Millions of souls in sin. 
He ventured to suffer and save them 

Hoping their love to win. 
Oh think of the Savior who suffered 

Down in the depth of pain, 
Was numbered among the transgressors, 

Cruelly scourged and slain. 

The stench of a horrible serpent, 

Darkness andfire and pain. 
The writhing of anger and torment 

Hopeless and bound with chain. 
Forever and ever it sayeth, 

Ringing on sin the knell, 

Chfist pities the wretches who wronged 

Sought to atone their guilt. 
And one who was holding their garments 

Turned from the cross they built; 
He turned when a light from the Heavens 

Felled him in darkness down. 
And toiled, though the chiefest of 

Seeking a heavenly crown, 
He prayed for believers in Jesus, 

Those who sincerely love, 
The Lord of the. just and the righteous 

Knowing the truth above. 
Oh pray for the foe who may wrong you. 

Fearing the awful knell, 
Beyond the surcease of God's mercy 

Standeth the gates of Hell. 

If some one you love is in danger 

Drifting to darkness and death 
Neglect not to seek for the silver 

Pray while you yet have breath. 
If ever a friend in his kindness 

Passed you with friendly smile. 
Forget not to ask for his saving, 

Truly 'tis worth your while 
If even the hand of a stranger 

Reached in a kindly way. 
Neglect not to seek for the silver 

Think of his soul and pray. 

Then far on the fields or Heaven 

Meeting with one you know, 
How deep will the love and rejoicing 

Freely and richly flow, 
And praising the Father in Heaven 

Praising His gracious Son, . 
All thanks that the foe of mankind 

Chained and the victry won. 

Written some years ago on reading 
an article in a paper on the subject, 
"Denying the Existence of a Hell." 

Lottie A. Cripe. 


''11 KINGS" 

As its name implies this twelfth book of the Bible 
is a record of the IdLngs of Israel and Judah and of 
the gods and idols they served. It traces the royal 
lineage from Ahasiali and Jehoshaphat to the time when, 
because of their disobedience and rebellion to the true 
Crod, the kingdoms f ell^ the Temple ^^ras burned^ and the 
people were talcen captive and foi*ced to live in heath- 
en Babylon* A sad and h-umiliating fate indeed for 
the chosen people of God who had every opportiinity of 
becoming the greatest nation on earth. Diiring this 
period of more than tliree h"undred years there were 
many kings, but only two, Hezekiah and Josiah, who 
*»did tiaat which was right in the sight of the Lord, 
according to all that David their father did, " 

The record contained in this book demonstrates that 
riian is, instinctivly, a worshiping being j also that 
he prefers to have his worship meet the approval of 
his fellow men rather than God, It was this desire to 
do like the heathen roimd about them that cause Israel 
to lose the favor of God and their national independ- 
ence* Tills should be a lesson to all Christians* 

Second Kings tell of the miracles which God perform- 
ed through his servant, the prophet Elisha. It is 
interesting to note that whenever someone asked a per- 
sonal favor of this man of God it was required that 
that the one desiring to be benefited perform some 
sinple act of faith. 


1. Miy did fire fall on the first two captains 
and their fifty who were sent to Elijah but 
not on the third? 

2, VJhat was the sin of Jeroboam? 

3# Did Hezekiah »s fifteen added years prove to 

be a blessing? 

h. IJhich great prophet of God is first mentioned 

in II Kings? ^t -^^ n -n 

^ -Harold G, Royer 

Elldiar t , Indiana . 


VOL. 3 AUGUST, 1956 NO. 8 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 

There *s a mdeness in God's mercy 

Like the wideness of the seaj 
There ^G a kindness' in' His justice 

vfoich is more than liberty. 
There is welcome for the sinner 

And more graces for the goodj 
There is mercy x-iith the Saviour^ 

There is healing in His blood. 

There ^s no place where earthly sorrows 
Are more felt than up in heaveni 

There's no place where eartM,y failings 
"Have such kindly judgment given* 

There is plentiful redemption 
In the blood that has been shed. 

There is joy foi' all the members 
In the sorrows of the Head. 

For the love of God is broader 

Than the me as tire of man^s mind^ 
And the heart of the etex'nal 

Is most wonderfully kind. 
If owe love were but more simple 

"We should take Him at His VJord^ 
Arid our lives would be all sunshine 

In the sweetness of the Lord. 

-Frederick William Faber^ 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


The Holy Spirit was also included in the promise 
which God made to Abraliam. It was not stated in exact 
■words ^ but was implied in the proirdsed "seed^' and the 
promised %lessing., '' In the '^seed'* .because Gal, U: 29 
says that Is.aac was -born "after the Spirit" and Rom* 
9: T, "In Isaac shall thy seed be called. That is^ 
They which are the. children of the fleshy these are 
not the children of God: but the children of the prom- 
ise are coimted for the seed." "That the blessing of 
Abraham might come on the Gentiles through Jesus ChrLst; 
that we might receive THE PROMISE OF 11-iE SPIRIT through 
faith," Gal. 3 2 lU. 

It was also implied in the "Everlasting Covenant" 
of Gen. 17: 7^19 under \^rhich the "seed" should receive 
the inheritance. Because the Apostle Paial teaches in 
Ephesians that the Holy Spirit is the "seal^^ or sm-^ety 
of the promised inheritance: "In whom after that ye 
believed^ ye were sealed x^nLth that ilOLI SPIRIT OF PROM- 
ISE^ which is the earnest (surety) of our inheritance 
until the redeiription of the purchased possession^ unto 
the praise of his glory," Epho 1: lO-lU. "And grieve 
not the holy Spirit of God, whereby ye are sealed unto 
the day of redeitxption;, " Eph. 1;: 30. 

Thus the Holy Spirit is the "seal" or surety of the 
"promise" because only the children of God are heirs, 
and all the children of God are born of God (of the 
Spirit) . This is why Jesus could say to Nicodemas 
who was a Jew by natural birth, "le must be born again" 
and, "Except a man be born again (from above) he cannot 
see the kingdom of God." But the Holy Spirit coiild 
not be given under the covenant made at Sinai "because 
of transgression" (sin), and they were not fit subjects 


for the Holy Spirit xmtil they were redeemed from the 
"transgressions" of that "first covenant" by the blood 
of Jesus Christ, as stated in Heb, 9: l^. 

The covenant at Sinai was li30 years after "the cove- 
nant that was confirmed before of God in Christy" (Gal. 
3: 17), and was "ADDED, , . UNTIL the seed shoiild come 
to whom the promise was made, " which x^ras Christ- and 
the children of God begotten in Christ by the Spirit. 
"For if they which are of the lax^r be heirs ^ (that is. 
Old Covenant Israel), faith is made void, and the prom- 
ise made of none effect," Rom, l^i Ik. 

The relation of the Holy Spirit to the Everlasting 
Covenant is fiorther emphasised in Heb, 10: l^-l? where 
the Apostle says, "The Holy Ghost also is witness to 
us: for after that he had said before, Hiis is the 
covenant that I i-jill make with them after those days, 
saith the Lord, I x-dLll put w/ laws into their hearts, 
and in their minds >all I x-.jrite them;, and their sins 
and iniquities will I remember no more »" Verses 18-22 
show that the Apostle applies this to the shed blood 
of Christ, and that he and all believers in Christ 1^0 
have the Holy Ghost have the witness that they have 
entered into the "holiest by the blood of JesuB," which 
is the "New and living way which he hath consecrated 
for us." 

Thus I'^hen Jesus gave his disciples the cup of the 
Mew Testament he said to them, "This is my blood of 
the New Testament (Covenant) which is shed for many 
for the remission of sins," Thus all who claim the 
forgiveness of sins by the blood of Christ are under 
the New or Everlasting Covenant. And every disciple 
who takes the "cup" at the communion table of the Lord 
bears witness to this fact. (This last statement is 
made because it is claimed by some that in this age of 
grace we are not now under the New Covenant of Jer^ 31: 
33,, and Heb. 8: 16 and 10: 16-18, but. that it is a 
special dispensation for Jews, only, in a future age.) 

Again,' that the "Everlasting Covenant" and the blood 
of Christ and the "Holy Spirit" are inseparable is 
shown in Heb. 9: lU> 15> "How much more shall THE BLOOD 
OF CHRIST, who through THE ETERNAL SPIRIT offered him- 



self ^jithout. spot to God^ piirge your conscience from 
dead works to serve the living God? And for this cause 
he is the MEDIATOR, OF THE MElf TESTAMENT (Covenant) 
that by means of deaths for the redemption of the trans- 
gressions that were \mder the first testament (covenant) 
they which are called might receive the promise of 
eternal inheritance," 

(I have inserted the word "covenant" in perenthesis 
in each instance where : "testament" is used in the text, 
because it is implied in the context: as seen in Heb, 
9: 15 where first "Testament" obviously means the Old 
or Sinatic "Covenant" as stated in Heb, 12 j 2[}.. And 
by comparing the 20th verse of ch.9 with xiiK, 2)4: 8^ it 
will be seen that "testament" is used in Ileb* for 
"covenant^^in Ex, And xux^ther because I am told by 
those who can read the Greek text that only the one 
word. which is translated "covenant" is fo^ond in the 
original in every instance.) 

It is claimed by som.e that the prophets did not see 
"chtirch age"- probably because the word "chui'-ch" does 
not appear in the 0,T, prophecies. But no honest- 
student of the Old Testaiiient would want to claim that 
the prophets did not see and prophesy of the Holy 
Spirit age; and all mil agree that the Church and 
the Holy Spirit are inseparable, for where one is there 
is the other, and what is the "age" of one is 'i±ie "age" 
of the other. 

Following are some' O.T, prophecies promising the 
Holy Spirit and its erat Isa, 32: 1:^, "Until the 
Spirit be poured^ upon us from on high. , . and the 
work of righteousness shall be peace; and the effect 
of righteousness quietness and assurance forever." 
Isa, 43: 3j "For I xri-11 pour water upon him that is 
thirsty, and floods upon the dry ground: I will pour 
my Spirit upon thy seed, and my blessing upon thine 
offspring," Jer. 31: 33^ "/ifter those days saith the 
Lord, I mil put my law. in their inward parts, and 
x^lrite it. in their hearts j and mil be their God, and 
tliey shall be j^ people," (Conipare with Heb, 8: 6«13; 
and 10: 15-17.) Joel 2: 28, "And it shall come to 
pass afterward that I will pour out my spirit upon all 


flesh. . , ajod it shall come to pass that x^hosoever 
shall call on the name of the Lord shall be saved." 
(Compare with Acts. 2: l6 and Rom. 10: 13). 

■ How Jesus and the apostles interpreted these proph- 
ecies is already cited in the comparisons above referr- 
ed to, and also the following New Testament ScriptTjres: 
John 7: 39, ''He that believeth on me, AS THE SCRIPTURE 
HATH SAID, out of his belly shall flow rivers of living 
water. But this spake he of the Spirit which they that 
believe on him should receiver for the Holy Ghost was 
not yet given^because that Jesus was not yet glorified. 
I Peter Is 10-12, '^Of which salvation the prophets have 

enquired and searched 'diligently, 1/fliO PROPHSSIKD OF 
"Yea and all the prophets froiii Sameul and those that 
follow after, as many as have spoken, hare likewise 
FOPJCTOLD OF THJC3E DAYS." Acts. 1<% 15-17, '^And to this 
agree the words of the prophets 3 as it is witten, 
later this I will return, and will build again the 
tabernacle of David, which is fallen dojnj and I will 
build again the ruins thereof, and I will set it ups 
That the residue of men might seek after the Lord_^ and 
all the Gentiles, upon whom my narae is called, 'saith 
the Lord, who doeth all these things e" Acts 26s 22, 
"Saying none other things than that which Moses and 
the prophets did say should come, that Christ should 
suffer and that he should be the first to rise from 
the dead, ^and should shew light unto the people, and 
to the Gentiles," Rom. li 2, "Separated unto the 
gospel of God, which he had promised afore by his 
prophets in the holy scriptures J' Rom^ 3« 21, "The 
righteou^sness without the law is manifested, being 
witnessed by the law. and the prophets 3 even the right- 
eousness of God Miich is by faith of Jesus Christ uirbo 
all and upon all them that believe; for there is no 
difference." Rom.. l6s 2^, '^Now of him that is of power 
to stablish you according to my gospel, and the preach- 
ing of Jesus Christ, according to the revelation of the 
mystery, which was kept secret since the world began, 
PHETS;, accoi^ding to the commandonent of the everlasting 


Godj made l<no>m to all nations for the obedience of 
faithj' . ■ ■ • 

From these Nbt'J T6sta:niient passages of Script*ure it 
is clearly evident that tliose xfeo uttered them believ- 
ed that they were experiencing and acting with divine 
-authority things that were foreseen and foretold by 
the 0.x, prophets j the essence of which was. the for- 
giveness of sins by the shed blood of Christ on the 
cross^ and the new relationship to God by the New Birth* 
and God dwelling in his blood bought and Spirit born 
-children by the Koly Ghost* 

Thus they rejoiced in the realisation and assurance 
by the Holy Ghost that the long promised and looked 
for redemption^ foretold by the prophets^ was new begun 
in them^ to be completed and constuaated in a glorious 
future age at the coriiing again of the Lord^ as stated 
in Rom, 8; '23: "HATONG the first fruits of the Spirit '» 
and "WAITING for the adoption^ to wit^ the redemption 
of our bodj^e " "Being confident of this very thing ^^ 
that he which hath begun a good woi*k in you mil per- 
form (or finish) it until the day of Jesus Christ," 
Philip, 1: 6. 

This was the "grace" which Fetei* says (I Peter 1:10) 
which the "Spirit of Christ wliich i-^as in them did 
signify, when it testified beforehand the sufferings 
whom it was revealed that not unto themselves, BUT 

"Therefore being justified by faith, we have peace 
mth God through our Lord Jesus Christ: By whom also 
we have access by faith into this grace wherein we 
stand, and rejoice in hope of the glory of God^ ^ » 
And. hope malceth not ashamed because the love of God 
■ is shed abroad in our hearts BY THE HOLY GHOST VJHICH 
IS GIVEN' MTO US," Rom, 5: 1-5. 



By Edward Royer. 


This is indeed a prayer acceptable to God, Itien vje 
think of the one that uttered it, we conclude it shows 
contrition, penitence, submission^ acknowledging the 
Lord as his stx^ength and Redeemer, and may we not use 
this as a fitting conclusion to our petitions, both in- 
dividualy and when praying together? 

Yes! Wien we thinlc of the Spiritual minded, we con- 
clude that the Psalmist was one of them; and he x^ras one 
who fully obeyed the first commandment, for it is said 
that David was a itian'-after God^s own heart," 

David made his mstakes but because of his upright- 
nes, and willingness to confess his wrongs, he foimd 
favor with the Lord, And so with us; though our sins 
be as red as crimson; if we confess' them, he will for- 
give, Thinlc of Paul^ how he went about and persecuted 
the church and scattered the saints about Jerusalem, 
and held the clothes of them that stoned Stephen, and 
how he felt that he was "chief of sinners"- "0 m^etohed 
man that I ami who shall deliver me from the body of 
this death?" Think of Peter: How boasting he vras under 
trial, and afterward seen himself and went out and wept 
bitterly. This was indeed a godly sorrow, and true 

Can we not conclude that these good men of old have 
had to call upom the Lord to keep them back from pre- 
sumptuous sins? And can x-^e not pray, as they, "Let 
them not have dominion over us;" that we, too, "may be 
innocent of the great transgression. And as David, say, 
"Let the words of ir^r mouth be acceptable*" James, too, 
reminds us of the words we speak, and what harm they 
can do. And our Redeemer has told us by our words we 
shall be justified and by our words we shall be con- 


deroned; and that we will have to give account for every 
idle word we speak. So let us conclude ovx words to be 
acceptable, and the meditation of our hearts also. 
This can only be by ^he strength of our Redeemer. 

"Goshen^ Indiana, 

By J.I. Cover. 

The .world of trickedness was cleansed by the overflow- 
ing deluge of water covering the earth. Noah and his 
family safe in the irk survived this flood, and upon 
leaving the Ark receives the benediction of God^ and 
instruction how to live in faithfulness upon entering 
into the ifew World, 

Noeh living 3^0 years after the deluge could behold 
his posterity increase and Liultiply- perhaps living to 
behold the tower of Babel in process of building. We 
do not believe God»s faithful children took part in 
this work of building, nor suffered the confusion of 
tongues, for we read, "Our father's trusted in thee 3 
they trusted and thou did'st deliver them. They cried 
\mto thee and were delivered: they trusted in thee, 
and were not confoimded,'^ Manlcind strayed away from 
God and confusion of tongues confounded them, stopping 
work at the Tower of Babel and dividing the people by 
race and langu:age. 

We can be confident that the same Ho3.y Spii'it that 
was interested m the ways of man, that played a noble 
part in bringing the earth into existance, was not idle 
after the deluge ^ A witness of God, a holy order of 
worship, a holy Priesthood, a nation of children of 
light must be established. And though brief and dim 
to us is the outline yet we read, "xjow consider how 
great this man (Melchisedek) was.*^ This "King of 
Righteousness. . . King of Salemj" this "King of peace | 
Without father, without mother, iriithout descent, having 
neither beginning of days, nor end of life; but made 
like unto the Son of Godj abideth a priest continually," 

The order of Melchisedek was established] The king- 
dom of Salem, a nation of Peace. amidst the wicked and 
T/jarring nations of World. Perhaps most all the faith- 

THE PimRBl 177 

fuL children of God were there nnder Melchisedek^a holy 
teaching and order. 

It was God's design and will to establish this king- 
dom^ and we can only wonder why it was not continued, 
Holiness of rule^ a Priesthood imdei'' the establishing 
power of the Holy Spirit demonstrated to the world a 
superior way of life. Melchisedek upheld "The Most 
High God,** Likely he caxae upon this earth soon after 
the flood of waters. Some people believe he was Shem 
the son of Koah, Eis coming and his going away are 
shrouded in mystery and obscurity. It appears that so 
long as he lived upon the earthy the Kjjigdom of Salem 
was blest, and the true worship was manifest. It is 
interesting to note that Salem became later known as 
Jerusalem* a sacred city for the many dispensations of 

Before Melchisedek left this earth the Holy Spirit 
began to establish AbraliaBi by promise and blessing, 
Melchisedek had no posterity, and a line of faith must 
go on, so a nation of God from Abraham was established. 
The meeting of llelchisedek and Abrahami, two holy men 
of God, was significant: kelchisedek blest AbrsJiam who 
paid tithes to Melchisedek the greater. ,^, W their visit 
together Abrahams was more fii^rolj^aifa olest. ¥e have 
on record but these few words spoken by Melchisedelc, 
"Blessed be Abraiu of the Most High Cod possessor of 
heaven and earth, and blessed be the Most High God 
which hath delivered thine enemies into thine hand," 
¥e would like to thinl<: the order of Melchisadek contin- 
ued until the law >ras given upon Mount Sinai, and the 
establishing of the priesthood of Aaron. Melchisedek 
left this earth as mysteriously as he camej but the 
order of the priesthood and principles of peace fore- 
shadowed *the glorious Kingdom of Heaven the Kingdom of 
Peace whose ruler is Jesus the Prince of Peace j King 
of kings and Lord of lords. ^Next: THE STAI OF LIFE„ 

Star Route, Box II60 

Sonora, California , 

He that cannot forgive others breaks the bridge 
over which he must pass himself, for every man 
has need to be forgiven, -Selected, 



(Rom. 6:.12-LU; Eph. 5: 1-21; Gel. 3: l-H; I Thess. 
hi l-8j I Tijn, U: 12; I Pet. 1: 13-16} I John 2: 1-1?) 

"Yes I believe in Jesus/' says a yonng raan. But 
another man t^iho knows him doubts it. Even non-Christ- 
ians loioTf that belief in Jesus is more than assent to 
a stated creed concerning Jesus, The world expects 
Christians to be different. Jesus Himself said that 
believers in Him. were to live so that onlookers would 
be attracted to God by their good works. Jesus said 
that men were to be taught to do what He had comjuanded. 
''Not every one that saith -unto rae^ Lord^ Lord , . . 
but he that doeth the will of my Father." Jesus told 
us what the will of the Father is. If we say we know 
Him and do not His viill^ we are called liars. ¥e can 
deny Christ by our living, 

RECKON yourselves dead unto sin but alive unto God, 
¥e are not just automatically good„ A believer wills 
to do Jesus' will* He does some reckoning, LET not 
sin reign. YIELD not your members unto sin. Be not 
PAilTAKEHS with children of disobedience, PROVE what 
is acceptable ^onto the Lord^ HAVE no fellowship with 
the Xforks of darlmess, WALK circumspectly. L^^JBERSTAlffl 
what the will of the Lord is* 

PUT OFF sin and PUT ON righteousness. MORTIFY your 
members. SEEK the things above, SET affections on 
them, SIN MOT, "Be ye holy^ for I arm holy," One who 
believes in Jesus xcLll live for Him with his whole soul 
body and mind.. He will study the will of God and then 
in the strength of God he will do that will. Jesus 
gives the strength to follow Him but He will not make 
us obey. 

Someone may say^ "It is too hard to watch ones life 
all the time in every detail." We do not make oursel- 
ves righteous. If we mil to do the will of God^ we 
shall knovT the right. The new mind that the Christian 
gets is strangely bent on doing God's will^ on living 
for His Honor. In fact^ the nex^^ mind loves the right 
and abhors the wrong. He is not without temptation to 
fail but God knows the motives. Me have a verjr gracious 


advocate if we fail. 

Christian living is the temperate life^ which af- 
fects every phase of one's living -eating^ drinking^ 
spending money^ dressing^ housekeeping^ working^ play- 
ing and resting^ vacationing^ courting^ and giving. 
The great need of the world is not better kitchens ^ 
shops^ offices^ stores^ school biiildings^ and churches^ 
but for new and better women in the kitchens , better * . 
teachers^ better parents^ better men on the jobs^ bet- 
ter preachers and leaders. The greatest need of each 
one^ is to live more like Christ. -Gospel Herald^ 195'>» 


"l^bre nonconformity conferences ^ " "more .preaching 
on monconf ormity^ " or '*we are slipping on noncoirCorm- 
ity** are popular echoes of purpose and concern in our, 
church program of today. 

But what about the very foundation of all noncon- 
formity practices and standards as taught in Scripture? 
May we be laboring hard to preserve a falling building 
resting only on ^^sinking sand'' while we neglect the 
very foundation upon which it must stand, 

S'orely the vei^y purpose of any plan or program is 
as much^ or MORE fundamental 'than the manner or shape 
thereof J With which are we most concerned today^ with 
the very pux'pose of nonconformity^ or only with its 
outward forms and expressions? 

Perhaps the first main teaching in the New Testam.ent 
relating to nonconformity is that of our Lord wliere He 
holds forth ijrimarily a love for God and a faith InHM^ 
demanding that liis children live for God and His king-^ 
dom^ and not for the things of this world. Matt, 6s2li.-3l4. 

As professed childj^en of God^ we are not to be like 
the people of the world^ nor to be conformed to their 
ways 5 whose very purpose and desire is to live for the 
things of this life. Surely this is fundamental to all 

further forms and manners of nonconforiiaty taught 
later in the New Testament. Fux^ther^ our Lord could 
not approve^ nor bear a covetous^ selfish people who 
enlarged '^the borders of their garments^* and emphasiz- 
ed mere form^^ but who denied the validity of their 


forms by their very purpose of life. Matt, 23. 

Our Lord also referred to the "'priest'* and the 
"Levlte" x^rho stood condertTiied while the "Good Samaritan" 
was conmended. Ltii^ie 10: 30-37. Doubtless the former 
. two were rightly and. fully "nonconformed" in their 
attire and service ^ but their very spirit and purpose 
of life xfas extremely worldly and anti-God. By an ac- 
tive faith and love^ the good Samsiritan proved that 
both his purpose and manner of life was godlike and 
above that of the vrorld, 

What about the minister who with his congregation 
endeavored actively to practice nonconformity in attire 
and worship^ but who^ after the sermon was preached and 
the service closed^ engaged in conversation somewhat 
like this bef oi^e lea.ving the church grounds- "How much 
is your mother asking for that cow she wants to sell?" 

Alas^ how often do many of us^ or all of us-, profess 
various form of nonconformity^ live for self and for 
things of this world^ six days in the week<^ and even 
on the Lord's day^ we can scarcely live for Him and 
His kingdom] How often must our Lord look upon us^ 
"dressed up" or worshiping in skeletons of nonconform- 
ity while our hearts are far from what ire profess? 
Matt. 15: 8. 

What is nonconformity? Is it not to be UNLIKE the 
world in piirpose^ manner^ and goal? "Miat is w~orld- 
liness? It is human activity with God left out^ It 
is life which is horizontal and not vertical. It is 
ambition without asperation^ It is aims at success and 
not holiness ♦ Its motto is forward, and not upvrard. 

More nonconformity conferences and sermons? Tes, 
surely, but let us build on the divine foundation. 
Surely our Lord was, in His earth life, "Separate from 
sinners" in all His manners and ways, but more espec- 
ially in the vei-y purpose and goal of all His life 
and ministry.- Gospel Herald, 1955, 

"I beseech you therefore, brethren, by the mercies 
of God, that ye present your bodies a living sacrifice, 
holy, acceptable unto God, which is your reasonable 
service. And be not conformed to this world: but be 
ye transformed by the rene^xing of your mind," Rom. 12. 


The Lord willing^ the Old Brethren of Salida Calif, 
x^ill hold their coinmnnion Nov. 3rdj opening service 
10 A,M» Invitation to all the dear meiubersj; especial- 
ly the ministering brethren. 

In behalf of the Ghirrch^ 

Christie R, Cover* 


IJhat is the greatest question in the mind of each 
one? I believe it to be the question of the future. 

If any person or book could be f omd that could 
aiiSLjer all our questions, and vre could be assured of 
its truth, I believe each woxald wish to know, "l^aat 
does the futiu^e hold for me?" If this be true, then 
is it not a sign that ye are apprehensive of tlie future? 

We cannot change the past, and the future has not 
yet come into our reach; so the present is all we have. 

There can be no other God than that declar'ed in the 
Bible. The Bible is either the Word of God or it is 
not. If not, then we neither know God nor the past 
nor the future. If it is the Word of God (and we aff- 
irm it is) then we toow both the past and the future; 
and also in it we are given a law for the present life. 

The Bible says that the future has either happiness 
or woe for us: determined by what use xje make of the 
present. Rom, 2: 6^11; John 5: 28,29; II Cor, 2:l5,l6. 



A continued article by Daniel Musser^ 186U, 

Last fall a year^ Thaddeus Stevens was the avowed 
war candidate for Congress from this coixnty- pledged 
to support the Adroinistration in a vigorous prosecutiai 
of the war. Great nmabers of young men voted for him 
on this groxind^ At least it was with that knowledge^ 
and it is fair to presume that they desired him to do 
as he premised. Shortly after the election;, the first 
draft for men to supply the army came off. Now there 
were nuinbers of these saj^ie young men who had so voted^ 
came forward and affirmed that they were conscientious^ 
and could not fight J Their spiritual teachers and 
guides testified that they we3:*e members of their 
'^Church'' and that these conscientious scruples are 
embodied in their tenets* ¥as this consistant? Or is it 
possible that these teachers c^ould themselves have had 
a clear and consistant view of the true principles of 

At the last election for Governor of this State ^ 
very large mombers of these '^non-resistants^ ^' both 
young and old^ voted for Governor Curtin; but if a 
call were to be made on them to take the sword^ they 
would plead their conscience in the way. Yet they 
voted to place the sword in his hand^ knowing that he 
was an earnest advocate of an. active and vigorous 
prosecution of the war; and that he had^ on different 
occasions^ called upon them to come to his assistance^ 
armed and equipped^ to repel the invading enemy^ and 
rescue the Commonwealth from his grasp, I do not in- 
tend this as any reflection on the policy or principles 
of either our Governor or Congressman. I have not a 
word to say against them^ or any other officer. They 
are officers in the kingdom of this world^ and acted 
consistently with their position and profession] but 
those of their constituents alluded to did not. Neither 
do I think that their voting for the opposite candidate 
would have been any more consistent , I only cite these 
particular cases ^ because they serve to elucidate my 


position_, and may serve to lead men to enqtiire into 
truth » Whenever a person seeks to influence or control 
the kingdom of this world^ or mould it according to his 
interests or fancy^ and then, in the hour of its need^ 
refuses it his support^ it is no wonder he should be 
looked upon with suspicion and disgust. 

Every person professing to be a Christian^ must 
acknowledge that there are two classes of people in 
the world- converted and imconverted. The Bible rec- 
ognizes this distinction^ and every Christian acknowl- 
edges it. Great numbers of those who are unconverted 
are moral j just^ huiaane and honorable] but a very large 
proportion^^ also^ are the reverse. They are unjust^ 
iromoral, and dishonorable. If there were no government 
in the worlds the latter class would bring ruin and 
destruction on the former^ For the purpose^ then^ of 
restraining those evil disposed persons^ and preventing 
them from corrupting those of better disposition^ God 
has appointed government^ (as Peter says) ''for the 
punishiaent of evil-doers^ and the praise (or protection) 
of those that do well^'* Therefore every Christian must 
acloiowledge that government is a Divine instution« 
that it is his duty to honor and obey it in all things^ 
except when it asks that of him which God has forbidden. 

The whole Bible must be recognized by the Christian 
as being a deelaxation of the will of God to man. Waen 
men read the Bible ^ they perceive that in the part 
called the Old Testament^ God has countenanced^ sanct- 
ioned^ and even coirffiianded war and destruction^ and 
that in the New Testament He has taught a doctrine 
quite the contrary^ and altogether inconsistant with 
war« This seems to many as a contradiction^ and gives 
skeptics a pretext for rejecting the Bible altogether. 
Others^ who regard the Bible as the ¥ord of God^ fail 
to m-ake the proper distinction between law and gospel^ 
and make the New Testament yield to the Old. They per- 
ceive that God did clearly command war in the Old Test- 
ament^ and as the Bible declares God to be immutable ^ 
and as war was right then^ so it must be nowj and thus 
are guilty of the inconsistency of making the New Test- 
ament subservient to the Old, These constitute the 


i^conibatant Christians*" Others^ again^ perceive the 
inconsistency of the idea that the Old Testament has 
precedence of the New^ inasmuch as every new revelation 
of God to man gave him a more perfect and clear testi- 
mony or declaration of the Divine will^ and that which 
had been previously given must be subservient to the 
last- so the New Testament must be more binding^ and 
consequently war, which is so manifestly contrary to 
the teaching of the gospel _, must be wrong. These con- 
stitute the "non-combatant Christians," But a very 
large proportion of these non-combatants are not poss- 
essed of the spirit of the gospel, and do not perceive 
the principle upon which non-resistence is founded* 
These, consequently, do not separate the kingdom of 
Christ and that of this x^rorldj and the consequence is 
the different degrees of violation of the true princip- 
les of non-resistence mentioned before, with its whole 
train of inconsistencies ^ 

I have observerd before that the Bible is consistent. 
It must be so, for it is of God, and He cannot be in- 
consistent^ Therefore, if we are born of God, we must 
be consistent with the Bible 3 othertcLse ou): inconsist- 
ency is evidence that God's work of true conversion has 
not been wrought in us, and we consequently have no 
promise of eternal life. 

All God^s dealings with man have respect to the 
condition he is in at the time. His corrmands to m^an 
are in accordance wj,th man^s necessity. In order then, 
to perceive the perfect harmony and agreement, with the 
perfect consistency of the Old Testament, or of the 
law and gospel, it becomes necessary to 'bake a view of 
the different states or conditions that man was in, at 
the time in which God gave Eis different revelations. 

In relation to God, man can stand only in that of 
saint or sinner, at peace or enmity, in his love or 
under his i^^rrath, in the spirit or in the fleshy In 
one of these two conditions every man in creation stands. 
God^s coriraands to man have relation to these two con- 
ditions, and are in accordance with them^ In his prim- 
itive state, man was possessed of the spirit of God. 
The love of God and the Divine nature, were consequents 


of the possession of this Spirit, The Spirit^ and love 
of God^ is Hhat constituted the iinage of God^ in which 
man was created. In this state man needed no govern- 
ment. The influence of the Spirit of God would lead 
him to do what was right and just, God gave him but a 
single command^ which was designed for^ and was suffic- 
ient (if it had been obeyed) to preserve him in his 
blessed and happy state, 

Wien man fell^ by disobedience ^ he lost this Spirit 
and its consequent life and love; and in its steady 
love of self and carnal desires were infused into the 
hearty and became the motive poixer or principle vxhich 
influenced his actions. Hex^e man*s condition and re- 
lation to God were changed] the Spirit of God had for- 
saken him^ he Tias defiled with sin^ and unfit to be the 
temple of God^ as the Holy Spirit could not dwell in 
a heart of sin, Man had no power to cleanse him.self 
of sin^ or to change his relation to God 3 but God gave 
him a promise of the ^^woman*s seed^^ which should bruise 
the serpent's head. This was a present promise of a 
future goodj but all the coirif ort it could bring was the 
hope of a prospective favor. The '^woman's seed '^ would 
restore man to the state from which ho had fallen^ by 
restoring the lost image of the love of God, Until 
this time 5 man m_ust be content to remiain in this desti^ 
tute condition^ and in faith wait for the promised Re- 
deemer ^ or Deliverer, 

By the volimtary act of man^ in transgressing the ■ 
command of God^ he yielded himself to the sex'vice of 
Sin^ and as the love of God wherein he was created was 
the image of God^ so the self-love which took possess- 
ion of the heart in the f all^ may be said to be the 
ims,ge of Satan^ whose servant he now became. 

Without self-love^ there would be neither injustice 
nor violence; but where this principle reigns^ strife^ 
contention^ injustice and violence are sure to follow. 
Consequent upon this principle^ which man imbibed in 
his disobedience J all manner of evil speedily followed, 
Man had fallen from the Spirit to the fleshy and the 
works of the flesh became so manifest that '^the Earth 
T^as filled with violence^ and every imagination of the 


thougiits of ifian^s heart was evil ccntinualy. '^ 

Man^ by his transgression^ did not fall beyond the 
power of God to restore hira^ as the fallen angels did. 
He lost the love and image of God^ yet the Divine im- 
press was not wholy extinguished. There remained a 
"seed" consisting of the law of God^ tjritten, stamped 
or impressed on the hearty together with a degree of 
sympathy and affection for his fellow-creatixre. Those 
persons who obeyed this law and impulse^ acted justly 
and right towards their f ellow-man» Many did not obey 
this Diio-ne impress^ b\xt followed the lusts and devsires 
of the flesh and rnind, which led to the commission of 
acts of injustice and violence; and^ as they would not 
be restrained by the law which God had written in their 
hearts^ or the sense of , justice which he had impressed 
on their minds ^ it becarae necessary for God to estab- 
lish government on earthy and put in its hands the 
sword, by the fear of which those who regarded the law 
of justice T'jrltten in their hearts could keep the law- 
less and violent in subjection. Otherwise all order 
and decency would have been subverted^ great misery 
and distress would have ensued en earthy and even the 
species become extinct. 

It is here easy to perceive that it was man's self- 
love which made government necessay; and to keep it in 
subjection God has established government on earth ♦ 
It is therefore God's ordinance and institution^ and 
is good, and will be necessaiy, TILL THE CAUSE WdlQll 

These general principles I vdsh the reader to bear 
in mind. It is certain tliat man, before the fall, 
needed no government, and^ in possession of the princ- 
iple which he there lost, would never have needed any. 
It is certain that self-love is what made it necessary, 
and that it was for the restraining of this principle 
that it was instuted or ordained. It is also certain 
that self-love was infused into the heart of man in 
his fall, and that it was the work and offspring of 
the devil. 

Government was founded and established on the law 
of justice, which I have observed was stamped or im- 


pressed on the heart of manj and was good and effectual 
in proportion as those who exercised it^ had clear per- 
ceptions from this law^ of what was right and wrongs, 
and were themselves ^Tilling to suffer this sense to 
control their self -love and carnal desires. 

.The mere iirpression of this law upon the iriind does 
not seem to have given man in general so clear a per- 
ception of its force as was necessary for its proper 
effect^ nor does he seem to have been properly sensible 
of the consequences of its violation, till God^ in his 
infinite mercy, engraved it on tables of stone, so that 
it could more clearly embraced by the understanding! 
and also attended it by the declaration that the curse, 
or death, should be the reward of his transgression. 
¥e do not, therefore, have any account of any well- 
digested code of general law, or of any just and equit- 
able adm.inistration of it, until after the giving of 
the law to Hoses from Mount Sinai. Here God gave to 
man the first well -digested code of laws we have any 
account of, as well as the most strictly just one that 
has ever oeen enacted. 

The caJ-ling of Abraham and the choosing of Israel 
form a new era in the history of the vrorld^ but it does 
not change man's relation ^to God. Tiie virtues of Abra- 
ham, Moses, David and others, are highly commended, ■ 
Abraliam was called -'dae friend of God, iioses Tjas faith- 
f -ol in all his house and the Lord, spoke to him face to 
face, and David was a man after God's ot-m heart j but 
these characters did not change their relation to God, 
Their faith gave them confidence that they would once 
be delivered* but they, in their lifetime, were still 
in bondage. The additional revelation God made to them, 
and the promises he gave them, did not change their 
relation to God, from that which believers were in be- 
fore this revelation and promise were given. Adam, 
Enoch and Noah, stood in the same relation, in every 
respect as they did. They had fallen mth the whole 
world under sin, and nothing but the blood of Christ 
could wash away that sin. The justice of God required 
the suffering of death, and until that was accomplish- 
ed, it was not satisfied. (to be continued). 

18,8 TtlE PILGRBi 


..; .. . CHURCH GOVERNMENT • • - . . 

There are. many reasons which make it necessary^ in 
the treatment of this subject^ to distingiiish clearly 
between uhat is historicaly knoi-^m and what is plausib- 
ly conjecturedj for it is from the confusion of facts 
with probabilities that most of the' difictilties of this 
question have arisen. In the first place it is certain 
that from the laoment in whicii the early chixr^ches attai- 
ned a definite shape and consistency^ and assumed a 
permanent form of diciplinej a,s soon as the death of 
the last of the apostles had deprived them of the i.iore 
iimaediate guidance of the Holy Spirit^ and left thera^ 
under G-od^s especial care and providence ^ to the -un- 
inspired direction of mere meni so soon had every 
Churchy respecting- xdiich we possess any distinct in- 
forraa,tion^ adopted -the Episcopal form of governnnenti^ 
The probable nature of that form of government we 
shall describe presently; but here it is sufficient to 
mention the undisputed fact^ that the religious com- 
munities of the Christian world iinivcrsally admitted 

^ the superintendence of - ministers-, called bishops^ be- 
fore the conclusion of the first century. In the nezt 
place it is equally true^ that neither our Saviour nor 
his apostles have left any express and positive ordin- 
ances (laws) for the administration of the the Church j 
It is also true that in the earliest government of the 
first Christian society^ that of Jerusalem^ not the 
elders only^ but the ' whole Church' were associated 

• mth the Apostles: and it is even certain that the 
terms bishop and elder or presbyter were^ in the first 
instance _, and for a short period^ som.e times used s^no- 
nynlouslyj and indiscriiiiinately applied to the same or- 
der of the ministry. From the comparison of these 
facts it seems natural to draw the f ollot-ring concluss- 
ions^- that during the lifetime of the apostles they 
were themselves the directors^ or at least the presid- 
ents of the Church J that as long as they remained on 
the -earth j it was not necessary^ in all cases ^ to sub- 

THE PILGRffi 189 

ject the infant societies to the delegated authority 
of a single superintendent^ though the instances of 
Titus and Timothy clearly prove that it was sometimes 
done; (Editor's note: See Acts. Ik: 23) and that as 
they were severally removed fi-om the world^ some dis- 
tingxiished brother was in each instance appointed to 
succeed, not indeed to the name and inspiration^ but to 
the ecclesiastical duties of the blessed Teacher who 
had founded the Church, The concurrence of ancient 
records confirms this last conclusion 3 the earliest 
Church historians enumerate the the first bishops of 
the' churches of Jerusalem, Antioch, Ephesus^Sinyrna, 
Alexandria and Rome, and trace them in each case to 
the apostles. And thus it came to pass that, for more 
than twenty years before the death of St, John, most 
of the considerable Churches had gradually fallen under 
the presidencjr of a single person entitled Bishop 5 and 
that^ alter that event, there were certainly none ihich 
did not speedily follow the sarae name and system of 

PROPHETS: Again, for the first thirty years, per- 
haps somewhat longer, after the ascension of Christ, 
the labors of the apostles were aided by certain minis- 
ters entitled Prophets ^ who were gifted with occasional 
inspiration, and taught under the influence of the Ploly 
Spirit, This order of teachers was withdrawn from the 
Church when their office becarae no longer necessary 
for its advancement, and it appears wholly to have 
ceased before the end of the century, at which period, 
as we have already observed, eccelsiastical government 
universally assumed that durable shape which has been 
perpetuated^ and, with certain variations, generally 
adopted through ererir age of Christianity, 

DEACONS: ¥e have yet made no mention of the deacons, 
who were the third order in the Episcopal Church. The 
word deacon means minister, and in that sense is some- 
times applied to the office of the apostles j but in a 
general sense only, since we are ass-ured (Acts, 7) that 
the diaconal order xms distinct, and instituted for a 
special pxtrpose. However it seems certain that in the 
very beginning, the office of the deacons was not con- 


fined to the mere ministry of the table^ since- we read 
that Stephen disputed publicly on the Christian truth 
mth irristible wisdom and spirit^ and^ moreover that 
*he did great wonders and miracles among the people.' 
It is equally clear that attendance on the poor was 
for several centuries attached to it| even after the 
office of treasurer was held by the bishop^ the portioi 
destined to charitable relief continued to pass throu^ 
the hands of the deacon. It is not so easy to ascer- 
tain the extent of their spiritual duties in the earl- 
iest Church, Ignatius speaks of them with high respect, 
and in one place, calls them 'ministers of the myster- 
ies of Christ, ' Tertullian distinguishes them from 
the laity, together with bishops and presbj-ters, 
Cyprian asserts that the apostles appointed theiii as 
•ministers of their episcopacy and Church. » By the 
Nicene Council (32> A.D.) they are designated as serv- 
ants of the bishop. It is certain that they were or- 
dained by the bishop alone, without any imposition of 
hands by the presbyters j that In some Churches they 
were admitted to read the gospel, and that they univer- 
sally assisted in the distribution of the Eucharist, 
without any share in its consecration. Their early 
aclmowledgment as members of the ministry is proved 
by their occasional presence in the original synods 
of the clergy. -¥addington^s Church History. 

The Four Freedoms date from the Bible: Freedom of 
Speech, Acts. I|: Ij Freedom of Worship, John i|:20-2U; 
Freedom from Fear, Isa. 4I: lOj freedom from Want, 
Deut. 28: 1-13. 

"Truth has been out of fashion since changed 
his robe of fadeless light for a garment of fading 
leaves, ^'Noah built and voyaged alone. His neighbors 
laughed at his strangeness and perished in style. 
Abraham wandered and worshiped alone. Sodomite amied 
at the simple shepherd, followed the fashion, and fed 
the flames, Daniel watched and prayed alone. Elijah 
sacrificed and witnessed alone. Jeremiah 'prophesied 
and wept alone, Jesus loved and died alone. -Sel. 



By Nebo's lonely moimtain^ 

On this side Jordon's wave^ 
In. a vale in the land of Moab^ 

There lies a loioley grave 3 
And no man knows that sepiilchre^ 

And no man saw it e'er. 
For the angels of God upturned the sod^ 

And laid the dead- man there, 

-That was the grandest funeral 

That ever passed on earthj 
But no man heard the trampling^ 

Or saw the train go forth, ' 
Noiselessly as the daylight 

Gomes back when night is done. 
And the crimson streak on ocean's cheek 

Grows into the great sun. 

Noislessly as the springtime 

Her cro>jn of verdure weaves. 
And all the trees on all the hills 

Open their thousand leaves j 
So -frjithout soiond of music. 

Or voice of them that wept. 
Silently down the .mountain > s crown ' 

The great procession swept. 

In that strange grave x^jithout a name, 
whence his uncoiT ined clay 

Shall break again. Oh wondrous thought. 
Before the Judgment day. 

And stand vrith glory wrapt around. 
On hills he never trod^ 

imd spealc of the strife that won our life. 
With the incarnate Son of God. 

lonely grave in Moab's land J 

G dark Eeth-peor's hilll 
Speak to these curious hearts of ours. 

And teach them to be still, 
God hath his mysteries of grace ^ 

Vfeys that we cannot tell 5 
He hides them deep, like the hidden sleep 

Of him he loved so well, 





¥e are reminded of this important fact in reading 
he Book of Chronicles^ that they take us back to the 
beginning^ and carry us through the ages^ in setting 
forth God*s purpose and plan as historically unfolded. 

In Adarti_, the federal, head of the race ^ man fell; 
and in the Adai'riic race the Redeemer is to appear* The 
proceedure is made cleai: in giving the movement from 
Adam through the iiessianic line^ tracing it from Seth 
to Noah_3 and from Noali to Abraham. From that point 
the record has to d.o. with the chosen nation by which 
the Edenic pror^iise will be fulfilled » 

■Thus it is that this book of Chronicles is mox*e 
than a long list of names. It should be read and 
studied with reference to its deeper Messianic signif- 
icance. These names stand for great periods of time 
in which God's puq^ose was progressively unfolded. 


1. llhen were these books written^ and what 
supports the dates?. 

2. According to Jewish tradition and internal 
evidence^ who was the author? 

3* \*Lat great importance attached to the trust- 
worthiness of their records? 

hr. l*iat is the author's special aim? 

-Gerald J, Martin 
. . Goshen^ Indiana. 


VOL, 3 SEPTEIffiER, 19^6 • WO. 9 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 

If all our hopes and all oxir fears^ 

Were prisoned in life's narrow bounds ;• 
If J Travelers through this vale of tears ^ 

VJe saw no better world beyond. 
what could check the rising sigh? 

VJhat real joy would pleasure give? 
who would venture then to die? 

who cotLLd then endure to live? 

Mere life a dark and desert luoor^ 

VJhere mists and clouds eternal^ spread 
Their gloomy veil behind^ before, 

And tempests thunder overhead; 
VJhere not a sunbeam breaks the gloomy 

And not a flox^eret smiles beneath^ 
l/-Jho could exist in such a tomb? 

I'Jho dwell in darkness and in death? 

And such were life without the ray, 
From our divine religion given; 

»Tis this that makes o-ur darkness day, 
»Tis this that makes our earth a heaven, 

Sright is the golden sun above, . 

And beautiful the flowers that bloom;' 

And all is joy,, and all is love, 

._ . Reflected from a world to come , 

. A selection from D, A, Skiles, 
Rossville, Indiana. 

l^ij. THE PIlGRm 

THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf In the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent freo on request. 
Address: THE PILGRIM, Rt. 3/Box 1378, Modesto, Calif. 


The Church is frequently referred to as "Spiritual 
Israel^" and maj be rightly so called if its meaning 
is properly understood. Tliis plarase is not found in 
the Bible but is a term which has been handed down to 
us without any .very clear definition of its meaning. 
It is possible that. in passing from one generation to 
another^ the term- may not now have the same meaning 
in the minds of those who use it as was originally in- 
tended. Therefore it seems proper in considering this 
subject to imdertake to define somewhat the meaning of 
the words "spiritual" and "Israel," 

Rrom the New Testament use of "spiritual," there is 
no reason to think of it^ always, as some phantom-like 
something without body or form; for the Apostle Paul 
says, (I Cor, 1^: hh) "There is a natisral body, and 
there is a SFIRITUilL BODI." Jesus also said (John kt 
2li.), "God is a Spirit," but Rev, 22s h indicates that 
he has a form or body, for it says, "They (his servants) 
shall see his. face," Therefore things which are spir- 
itual may also have form and be seen. Thus, if God 
is a Spirit, then that- which comes from above or is 
begotten of God is spiritual, as distinguished from 
that which is of the earth, earthy. In this same 
sense Jesus told the Jews (John 8: 23), "le are from 
beneath: I am from above: ye are ox 'this world j I am 
not of this world," And to Nicodemas he said, "Except 
a man be born again (from above) he cannot see t!ie 
kingdom of God," 

"Spiritual Israel" therefore, is "Israel" born of 
the Spirit- begotten of God in Christ Jesus, as dis- 
tinguished from "carnal Israel" begotten in Jacob 
after the flesh. 


Jacob was not named Israel till over one huadred 
years after he was born^ and not until after he had 
prevailed with the angel (Gen. 32: 28) and won a bless- 
ing^ for which reason his name was changed to Israel^ 
which is said^ in the marginal reading ^ to mean '^A 
prince of God," "For as a prince hast thou power with 
God and with men^ and hast prevailed." Thus "Israel" 
appears to be a TITLE name^ or calling and election of 
God, Jacob ^ therefore^ when he prevailed iriith the 
angel and won a blessing^ became a type of Christ who 
is the true "Israel" or THE PRINCE OF GOD, and could 
say after his resurrection and victory over death and 
the grave, "ALL POVJER is given me in heaven and inearth." 

As further evidence that Christ is the true "Israel" 
of which Jacob was the t^-^e^ comparison should be made 
of Hosea 11: 1 and Matt. 2: 15, Hosea 11: 1 says^, 
"When ISPuAEL was a child, then I loved him, and called 
my SON out of Egypt." Matt. 2: 1> interprets this 
prophecy to mean Christ: "That it might be fulfilled 
which was spoken of the Lord by the prophet, saying. 
Out of Egypt have I called my son." Again in Ex. Ii.:22 
God told Moses to say to Pharaoh, "ISRAEL is my SON, 
even my FIHST30RN." But Col. 1: l5 ascribes the title 
of FIRSTBORN alone to Jesus Christ, 

JeBUs also emphasized this doctrine in St. John 1$ 
where he says, "I am. the TRUE VINE," in obvious re- 
ference to Psalm (30: 8, which says. Thou hast brought 
a vine out of Egypt ^ thou hast cast out the heathen, 
and planted it, etc." Isaiah 5:7 says, "For the vine- 
yard of the Lord of hosts is the house of Israel, and 
the men of Judah his pleasant plant." Thus these Old 
Testaiuent Scriptures add meaning to the words of Jesus ' 
in St. John 1^, when he says, "I am the vine, ye are 
the branches:" and "As the branch cannot bear fruit of 
itself, except it abide in the vine^ no more can ye, 
except ye abide in me." 

Christ was both before and after Jacob: He is the 
true "vine" and the true "Israel" and "Prince of God|" 
and all the children of God in Christ are the "Israel 
of God," and can rightly be called "Spiritual Israel" 
because they are begotten by the Spirit. 


It was in that God piirposed "from the begin- 
ning o± the world^* to have a Church (Eph, 3? 1-11); 
and in him "Eternal Life" and the "Kingdom" >Tere prom- 
ised "before the xjorld began" (Titus 1: 2j iiatt, 25:3U). 
Christ -was the Redeemer that was promised in Bien at 
the time of the fall,, and the"covenant"(icLth Abraliam) 
was corifirmed "before of God in Christ" (Gal, 3: 17), 
and he confirmed the "New Covenant" with his disciple- 
ship in the upper room when he gave tliem the "cup of 
the New Testament (covenant) « Christ is the "son of 
Abraham and the son of David (Matt, 1: 1)^ and "THE 
SON OF GOD (Luke 1: 35) • Therefore all the blessing 
and inheritan.ce is in Christ and relationship to him 
thj:*ough the covenant confirmed in him long 
before Jacob was called Israel or the covenant made 
with his children at Sinai* For the covenant made at 
Sinai xfas temporal and the inlieritance under it was 
limited to the Canaan land and an eartiily kingdom^ as 
tliey experienced under their Judges and Kinf^:s. 

Thus the children of Jacob, without Christy was but 
a carnal "seed" and it would be necessary for them 
also to be begotten in Christ in order to become heirs 
of the Eternal inheritance. Thej were under condemn- 
ation the same as the Gentile were because they had 
broken their covenant x-^ith God (fuom. 2% 12^ 3: 9^ 19^ 23 j 
lis 32) J and were in the saaae need of a Redeemer and 
Saviour. Thus the same Savioia* (Jesus Claris t) became 
Redeemer to both Jews and Gentiles, and therefore the 
promised inheritance is the same* Nor could there be 
any inlieritance of any blessing without redemption 
because of condejonation for sin: "for the soul that 
sinneth it shall die*" 

The Apostle Paul clearly recognises two "Israels" 
in the 11th chapter of Romans: an elect believing 
Israel 3 and a "blinded" Israel. Or rather not TWO 
"Israels" but two conditions of the parts, or "branches" 
of Israel as described In the "olive tree" (verses 16, 
17), which seems to be the sairie as the "vine" in St, 
John 15 • 

There was never two "trees" but only one- one root, 
and one trunk, or stem; neither was the tree ever 


uprooted^ nor cut doirm that another might take its 
place. But SOME of the BRAICHES were broken off; ^iich 
implies that SOM of the branches were MOT broken off 5 
they were not AH broken off t There is nothing to 
indicate that the tree was impaired^ or went out of 
business- of bearing fruit- because some of the branch- 
es were broken off • Those that were not broken off 
continued in the tree and brought forth fruit. And 
where some were broken off ^ others ;, not native to the 
tree^ were graffed in, and no doubt also brought forth 

The meaning of the "olive tree" and the "branches^" 
therefore, is clear: The apostles and other believing 
Jews who became disciples of Jesus were the branches 
that were MOT broken off, they werj3 the elect Israel mth 
whom Jesus confirmed the Nex^r Covenant when he gave 
them the CUP in the uppex* room, and said, "Tlais is my 
blood of the New Testament which is shed for many for 
the remission of sins»" The cup, therefore, was the 
token of his blood which was shed in reality but a few 
hours after he gave them the cup by which they receiv- 
ed the remission of their sins, and were redeemed from 
the transgressions that were under the Mosiac covenant. 
Thus Heb* 9i 1$ says^ "And for this cause he is the 
mediator of the new testament (covenant), that by means 

of deatla, for the rederription of the transgressions 
that were under the first testai'aent (covenant), they 
which are called might receive the promise of eternal 

Thus the Church was established of wholly Jewish 
membership which were the seed of Abraliam according 
to the flesh, and became children of God, begotten in 
Christ by the Spirit, and may rightly be called spirit- 
ual Israel J not figurative or "something like" Israel, 
but true Israelites) not a different people, but the 
same people in a changed condition, from bondmen undei' 
a curse to "saints" viith the curse removed by the blood 
of Christ \ander tlie proirdsed New Covenant, whereby 
their sins were forgiven and the laws of God x^ere 
written in their hearts by the Holy Ghost wliich was 
given unto them. 


It was a reorganised Israel^ a ^'remnant" of the 12 
tribes (James 1:1), with new officers. The apostles, 
by the election of God, became the nex-j princes of the 
true "Israel of God'» (Gal, 6:l6), Therefore Jesus said 
to them (Matt, 19:28), "Xe shall sit on twelve thrones 
judging the twelve tribes of Israel." This adds mean- 
ing to the words of Jesus to the rulers of tlie Jews 
(Matt, 21:li3), "Therefore say I unto you, the kingdom 
of God shall be taken from you, and given to a nation 
bringing forth the fruits thereof," 

There is nothing in the Scripture to indicate that 
the organisation and government which the -rulers of 
the Jews maintained when Glirist was among them^ was 
authorized or approved of God, or that the chief pilots 
had any legal right to the offices which they held. 
But it is certain that he thoroughly rejected it before 
he took his leave of them^ when he said, "Your house 
is left unto you desolate. '^ 

The TRUE TABERMGLE (the Church) was now pitched by 
the Lordj and f ortj" years later they perished with 
their house (the Temple) because its service was done. 
The "shadow" passed away, because the SUBwSTANGE, or 
true house, had come into view. 

But what of the broken-off branches? First: They 
were BRANCHES, and not the TREE. The tree was never 
broken off. For "Blindness in PART is happened to 
Israel^ until the fulness of the Gentiles be come in. 
And so all Israel (the elect that were not broken off, 
the unnatural branches that were graff ed in^ and the 
broken-off ones that were graffed in again) as Paul 
says Rom, Uslo , that the "promise might be sure to 
all the seed| not to that only which is of the law^ 
but to that also which is of the faith of Abraham; 
who is the father of us all<," Katt, 8:11 and Luke 13: 
29 tells of some who apparently are not included," 

Thus the broken-off BRANCHES are graffed into the 
same tree from which they were broken off, and "all" 
abide together in original tree^ of which Christ is 
undoubtedly the root; the same as he is the ROOT and 
which will conclude "HEIRS OF THE PROMISE," -D.F.W. 

THE PILGRm ^ 199 

By David A^ Skiles. 

In Matt* 7: 21 we read^ "Not every one that v^aith 
unto xae. Lord, Lord, shall enter into the kingdc a of 
heaven; but he that doeth the will of mj Father which 
is in heaven." The will of the Father is his er-^ress- 
ed desire and intent, revealed to us in the Holy Scrip- 
ture, " and njritten Vford of God, in which we have the 
mind of God. 

To DO the mil of the Father is the basis uponwhLdi 
all Christian success and final victory must reet. 
JesuB said,"I/\lhosoever shall DO the will of my Father 
which is in heaven, the same is rriY brother and rister 
and mother." Waat sacred ties of kindred relationship 
to Jesus these words contain. In John 1$: II4 wo read, 
"Ye are my friends if ye DO whatsoever I eommana you." 
Rev. 22: lUj "Blessed are they that DO his commandBBnts, 
that they may have right to the Tree of Life, and may 
enter in through the gates into the City," By these 
positive statements we can see what prof ound merits 
hinge on this little, yet far reaching word. 

In the minds of humanity there are a thousand 
"idlls" in a thousand ways, but not so with the "will** 
of God. Jesus said in John 7* 7, "If any man mil DO 
his will, he shall know of the doctrine, whetlier it be 
of God, or whether I speak of nQrself , 

The "mil" of God given through Jesus (the testator) 
of the New Testament who died the vicarious death of 
the cross that that will might be in execution until 
he comes again from his long absence to take account 
of how we have taken care of our stewardship, and the 
precious talents afforded us, and entrusted into our 
care and use. God's will is inviolate, and sure. The 
Psalmist David declared. Psalm 119: 89, "Forever, 
Lord, thy word is settled in heaven," For with God 
there is no variableness nor shadow of turning. 

The will of God was revealed to Noah, and did he 
DO? Yes: and how great were the fruits of his labor,. 
Mien Naaman finally could bend his will to that of the 
prophet Elisha and DO what the prophet had told him 


theii he was healed of his most loathsome affliction 
and his flesh became as that of a little child. When 
Joshua had fu]-ly complied in every detail to DO what 
the . Lord commanded to talce the city of Jericho the 
victory was complete » VJhen Daniel^ in order" to keep 
the first, commandment to alone worship the Lord his 
God, he. did not shrinlc to DO so, and was delivered 
frora a seeming impossible fate. Jesus our" great exemp- 
lar, our Redeemer, and Saviour, when under the load of 
the sins of the world, in the garden of Gethsemane, in 
tl^.e depth of sorrow, yet in full dedication to the will 
of the Father, could say, "If this cup may not pass 
away from me, except I drink it, thy will be done," 
"Not as I will, but as thou wilt," 

Jesus foTind conditions among the people of his day 
that brought the question, "VJhy call yie me Lord, Lord, 
and DO not the things which I sayj* He said of the 
Scribes and Pharisees, "They say and DO not," 

At some time in our existance we must all appear 
before the judgment seat of Christ to give account of 
the things done in the body, to that we have 
done, whether it be good or evilj so evidently our 
final destiny >jill hang on what we DO or leave undone. 
So. let us not try to find refuge in a delusion that 
simply because we are Catholics or Methodists, Menno- 
nites or Old German Baptists, Old Brethren, or any 
other sect, that that in itself wi2.1 give us a right 
to the Tree of life or a passage way into the City of 
God J for it will. not. For it is definitely written, 
"Blessed are they *that DO his commandraents, that they 
may have right to the tree of life, and may enter in 
through the gates into the city," 

Whatever thy providence denies, 

I calmly would resign; 
For thou art just, and good, and wise, 


-Rossville, Indiana. 

"Then said he, Lo, I come to do thy will, God." 

Heb, 10: 9 • 


By J, I. Cover. 

In every age and stage ox man upon this earthy the 
demanding problems of life bear 'down upon humanity in 
proportion to position of responsibility^ our motives 
of good and evil^ and surrounding influences that may 
partly determne his conduct and record, 

i-Iankind of all ages^ in intelligent thinking have 
realized this^ and have endeavered to fortify^ and 
strengthen their very being to withstand all conditions 
to their credit and clear conscience. There is only 
one victorious way to triumph and overcome that solves 
every problem and tend to peaceful and contented living. 
In every age God has complete miderstanding of all con- 
ditions that man encounters j and he offers help to himj 
aslcing that he fully jd.eld to his divine aid, and have 
faith in his power to guide safely through life. His 
promises to keep his children in everj time of need; 
his blessing upon them even to fill them mth his holy 
Spirit, has always been to them the very stay of life. 

Consider Hoses of whom God said, '^I vdll come down 
and talk with thee, and I will take of spirit which is 
upon thee and put it upon them, , ," Moses was abund- 
antly filled with the Spirit of God, and well that it 
was so J for of all the record of mortal man, who had 
a greater position of responsibility? He was burden- 
ed down with tlie problems of the children of Israel; 
their very disposition of unbelief and inclination to 
idolatry that vexed his very soul. With his divine 
comroission from God to be their leader and lawgiver, 
was bestowed upon him_ the full measure of the Holy 
Spirit, his very stay of life under all conditions. 
Only when he attempted to act in his own strength did 
he make his great mistake that kept him from entering 
the promised land. Near to God, conversing face to 
face with him, till his face shown in dazzling bright- 
ness; sustained by divine power and stay of life to 
keep his youthful vigor and clearness of vision to be- 
hold from Moimt Pisgah's height the promised land and 
then be quietly and kindly talcen to a better land; 


preserved by God's oim inighty power to accompany Elijah 
on the journey to the Moimt of Transfiguration and 
talk with Jesus regarding "his discease he should ac- 
complish at Jerusalem." 

Let us read some of God's promises to his people 
and their answering witness: "For they call themselv- 
es of the Holy City and stay themselves upon the God 
of Israel^ the Lord of Hosts is his najne," "Who is 
among you that f eareth God^ that obeyeth the voice of 
his servant^ that walketh in darkness and hath no light? 
Let him trust in the name of the Lord^ and stay upon 
his God." "God is our refuge and strength a very 
present help in trouble," "My help cometh from the 
Lord which made heaven and earth," "Fear not for I am 
mth thee^ be not dismayedj for I sm thy Godj I will 
help thce^ yea I will help thee, I will uphold thee 
with the right hand of my righteousness," King David^ 
tossed and vexed with the affairs of the kingdom, says, 
"They prevented me in the day of my calami tyj but the 
Lord was my stay," The record of his life proves tliis, 
holding true to God to the end of his life. The Psalms 
of David even today are so inspiring to us, and reveal- 
ing the character of this man of whom we read, "The 
Lord hath sought a man after his oi-m heart," True, 
David failed and sinned » but he would acknowledge his 
mistakes and confess his sins, A]^l the faithful child- 
ren of God who lived before Jesus came to earth had 
the same blessing and help from God through the Holy 
Spirit ^s work and play upon their hearts; and this 
blessed condition of the stay of life, this anchor of 
the soul, this comfort and still small voice keeping 
alive the spark of life that would grow and glow^in 
the very center of the intelligence of man tha^S^iTO&aers 
in the changing over into what was known as holy men 
and women for God, who became bright and shinning lights 
in a world of darkness and :nis'ery, 

Wonderfiil work of the Spirit of God so little known 
in those ages gone, but silently and wonderfully stay- 
ing the hearts that constituted the line of faithful 
children of God, Little by little as we study the 
work of the Holy Spirit do we see more clearly the 


TJisdom and power of God manifest in the Holy Spirit ^s 
work in cooperation i/riLth the spirit of man. 

The stay of life to sinful man^ 
The end of strife- the arching span . . 
from heaven to earth, the way of peace j • 
Of "unknovjn worth, and full relief. 

Lifers constant stay, when all is dark; 
Me see the way, though faint the spark; 
Light for our feet thy word is true. 
And rest is sweet when we are through. 


Stay with us, stayl our souls need care 
And often may we bow in prayer; 
For on the road that leads on high. 
Me bear our load for thou art nigh. 

Oh Spirit true that leads us on, 
That guides us through till night is gone; 
Our help in past, our help to come. 
Till we at last arrive at home. 

1160 Star Route, 
Sonora, Calif, 


By John Culp^ 
Vindicator, I883. 

"But call to remembrance the former days, in which, 
after ye were enlightened, ye endured a great conflict 
of sufferings; partly, being made a gazing stock both 
by reproaches and afflictions; and partly, becoming 
partakers with them that were so used. For ye both 
had compassion on them that ^^^ere in bonds, and took 
joyfully the spoiling of your possessions," Heb,10:32« 


In this scripture we have an accoiait of how they 
were made a gazingstock, both by reproaches and affile- 


tionsj but if we want to be benefited in the understand- 
ing of that part of it^ we ought to nnderstan the cause 
of these reproaches and afflictions. 

The cause of these reproaches and afflictions maybe 
ascribed to the Christian belief^ which was antagonistic 
to the religion as it was held at that time. It was^ 
however^ not in reality antagonistic to the Jemsh re- 
ligion^ as is supposed by some^ for all the Jews that 
searched the scriptures in a right view^ were prepared 
to accept the faith when it was revealed. For testimo- 
ny that the old law taught the faith to tiie diligent 
enquirers^ we can refer to Matt, L3sl7; Heb. lis 13s 
I Peter iaO;,ll. 

But the reason that so many of the Jevjs were oppos- 
ers of the believers in Christy was because they had 
gotten beside the merit and spirit of the Scriptures^ 
and had a religion of their own^ and then they believ- 
ing that they were that holy nation and peculiar people ^ 
it xfas very hinniliating for them to di^^op their views 
and- come over into the christian faith. Hence ^ they 
were the forem.ost and most hostile enemies to the Christ- 
ian faith. 

However zealous the Jews were in their religion to 
honor God^ it was not a single step to finaly come back 
to where they alienated from; but it cost their fall, 
Rom.llsll, to establish the faith, and that is just 
what it x^^ill cost every individual, and every society, 
finally, whose faith is not governed by the Spirit of 
Christ. For this reason the '^mystery of iniquity" 
already began to work in the time of the apostles (II 
Thess, 2:7), in mixing truth with heathenish practices. 

lie mil scarcely ever be made a gaz;ingstock on ac- 
count of our peculiar faith and practice, and customs, 
but will rather be respected by those who hold the re- 
verse^ if we do not make our faith antagonistic to the 
political, agricultural, and general traffic of this 
world- applauding peace and teirrperence societies, and 
■ those worldly pulpit preachers by whom they are carried 
on- and we will be alright. But confound all these with 
the i^sword of the Spirit*^ of Christ, and vjrestle again- 
st principalities, against powers, against the rulers 


of the darkness of this world^ and also against spirit- 
ual "wickedness in high places,'* predicting their utter 
x*uin in the comming storm, of all the "fruits that 
their souls lust after^,'* and we xd.ll soon be hated 
enough of all nations for Kis name's sake. Yea, and 
if such a worldly spirit has gotten into the Church, 
it vrill be sure to make the disciple "a disturber ox 
the peace of the Church. '' 

The apostle says, "they took joyfully the spoiling 
of their possessions." Under present circumstances, 
it is not at all probable that the disciples mil suf- 
fer violent persecutions, for too many are aioxious to 
claim, at this time, of being persecuted. But that 
time will perhaps come in a different form, under dif- 
ferent circumstances, and the efforts x^all be more 
direct against the spirit of the words of Christ, in 
the place of inflicting physical sufferings upon His 
disciples. This vxill come to pass under the "mark of 
the beast", a.nd brought into acceptance by the beast 
having "two horns like a lamb," 

And all of this will no doubt occur when x^re have 
plenty to eat and to drink, and there is 'peo.ce and 
prosperity) for it is written, "Take heed to yourselves 
lest at any time your hearts be overcharged mth s~ar- 
feiting and drunkenness, Alffi TH3 CiulES OF THIS LIFE, 
and so that day come upon you unawares 5 for as a snare 
shall it come upon all them that dwell upon the face 
of the whole earth," Luke 21:314^31?. "For yourselves 
know perfectly that the day of the Lord so cometh as a 
thief in the nightj for when they shall say. Peace, and 
saf ty, then shall sudden destruction come upon them. . , 
and they shall not escape." I Thess, 3':2,3. 

It is not my opinion that the Lord will be revealed 
in the skies to us, when these passages go into effect. 
Ife can neither learn the same from these passages, nor 
can it be so plainly understood from what stands in con- 
nection with it. But it is my opinion that some great 
differences, that are now at work in the hearts of men 
will be made manifest: but it may not be in the church 
next time, but with worldly people, in questions that 
will engender spiritual conflicts,- TTarrensburg, Mo, 



To understand the meanings of the prayer veiling we 
need to understand first of all a principle which is 
given in both the Old and New Testaments , This is the 
principle of headship and authority. 

In the beginning God created man first and in His 
owi image and for His glory, ", . .he is the image 
and glory of God, , .For the man is not of the woman 
, , .Neither was the man created for the woman." (I 
Cor, 11:7-9) He gave man the place of authority above 
all the rest of the creation, Man had the responsibil- 
ity of subdueing the eartii, (Gen 1:28) He was also 
given headship over the animals and he even chose their 
names. (Gen, 2:19) 

Then because it was not good for man to be alone ^ 
God made woman for him, ^'The woman is the glory of 
the man, . .the woman of the man, , .the woman for the" (I Cor, 11:7-9) She was not given the place of 
headship over man or even headship with man. Her place 
is in subjection to man. 

This does not mean that woman is in any way inf^ilor 
to man- not physically^ intellectually^ or spiritually* 
But man still is the head. To help us understand this 
Paul says^ '^The head of every man is Christ; and the 
head of the woman is the man; and the head of Christ 
is God," In mathematics we sometimes express relation- 
ships as ratios. VJhen two ratios are equal they may 
be I'Critten as a proportion. Here we have two such 
equal relationships- as God is Christ >s head so man is 
woman's hea.d- God/Christ=man/woman or God is to Christ 
as man is to woman, ¥e would not say that Christ is 
in any way inferior to God, ¥e know he worked with 
God in the creation of the world and in the acts per- 
taining to it ever since. Yet we do Imow that God is 
Christ's head. In the same way man is woman's head. 
Just as we would not expect God in any way to impose 
anything unjust on Christ from His vantage point of 
authority^ we would not expect man to take advantage 
of woman. Just as we always loiow Jesus to be complete- 
ly submitted to the will of God^ we would expect woman 


to be submitted to man. As God is to Christ so man is 
to woman. 

This is a God ordained principle. But the x^orld 
does not accept it. Women want to be equal mth men. 
They wear their hair like men^ they dress lilre men^ 
and they take men's jobs. And men seem willing to con- 
ceed their position to women. They have some hair 
styles similar to women's^ they wear effeminate colored 
clothing 5 and they accept women ^s jobs. 

One of the meanings of the prayer veiling on the 
head of a Christian woman is to show that she under- 
stands and accepts this principle and her place in it. 
The unveiled head of a man shox^rs that he also under- 
stands and accepts it. 

The veiling is not only an outward sign of Woman's 
acceptance of the headship of man but also of her sub- 
mission to Christ, It shows that she is obedient to 
His will and yielded to His sovereign power in her life. 
In this position she shaj."*es the plan of salvation on 
equality with man. "There is neither male nor female: 
for ye ax^e all one in Chxrist." (Gal. 3:28) It is only 
in this sense that a veiling signifies that a woman is 
a Christian, She thus has access to God tlirough pray- 
er and fellowship T-xith Him. The Holy Spirit lives 
within her and directs her life. He speaics thi^ough 
her yielded will and body to others and uses that test- 
imony to work in the hearts of non-Christians. 

The prayer veiling also seems to carry some symbol- 
ism of purity. I Cor. 11 teaches that as it is a shame 
for a woman to be shorn, so it is a shame for her to 
be unveiled. To avoid this shame then, a Christian 
woman wears a covering. 

As the Christian woman wears her covering she is 
testifjdng of all these things to God, Christ, the 
angels. Christian men, and the world. To be fully 
effective this symbol testimony must be backed by a 
consistant life.- Selected from Sword and Trumpet, 

At Salida, Calif •^ Nov. 3. Public service begins 
at 10 A.M. All the members and friends are invited. „ 

208 THE PILGRffi 



By Daniel 1-iusser^ 1861;. (continued) 

Christ was their surety, and they knew he woiiLd pay 
the debt J and God knew that his justice would be satis - 
fiedj but they were not released until after the debt 
UAS paid. Herein lies the difference between Old and 
Mew Testaraent believers j or believers before and after 
Glirist^s s-uffering. Christ gave John the Baptist the 
testimony that he is MORE than a prophet, and that all 
that have been born of women^ there hath not risen a 
greater than he 5 notx^ithstanding^ he that is LEAST in 
the kingdom of Heaven is greater than he. 

It is argued that David^ and other Old Testament be- 
lievers^ stood in the same relation to God as the New 
Testament saints did. But this cannot be done^ with- 
out doing violence to God's attribute of justice , and 
rejecting the teaching of the Apostle Paul. A man who 
is imprisoned for debt^ and knows that his creditor 
mil hold him. bomid till the debt is paid, and knows, 
also, that he can never acqtiire means to pay it, may 
feel a degree of comfort and consolation under a promise 
that his debt will be paid, and he released. If ho 
feels a full assurance^ and no doubt that it will be 
done, he may feel joyous in hope^ but he mxist still 
feel a higher degree of bliss when it is paid, and he 
is led out of prison, and can enjoy the pleasures of 
liberty, God's justice must be satisfied, and this is 
not done until payment is made. 

The Lord foretold by the prophet Isaiah that he 
would send Christ, to bind up the broken-hearted, to 
proclaim liberty to the captives ^ and the opening of 
the prison to them that are bound. Now, who were those 
that were captive and bound in prison? Was not the 
whole human family thus boimd? And was there ever a 
deliverance or opening of the prison till Christ came? 
Christ says, THIS DAI is this Scripture fulfilled in 
your ears, David, therefore, and all Old Testsonent 
believers, were still captives ^ and this is what made 
them desire to see the days of Christy because they 


knew they would be released. Sin gave. Satan power to 
hold them bound -till Christ took away their sin and 
overcanie him that had the power of death. . 

There are many expressions in the Old Testament in . 
relation to the forgiveness of sins^ and promises that 
sins shall be foregiven, and are foreglven; but we can- 
not understand this as changing their relation to God^ 
or relieving their souls from the guilt of sin before 
God. Nothing could take away sin but the blood of 
Christy and this was not yet shedj consequently^ it 
could not have taken it away. If it had been possible 
that the devil could have brought Jesus Christ to sin^ 
and fall under the curse of the law^ where would David 
and the patriarchs have been? Certainly death would 
have held Christy and^ with him, all those who had died 
in hope and faith in him, Paul says^ if Christ is not 
risen your faith is vain, and ye are yet in your sins, 
and they that have fallen asleep in Christ are perished. 

David in his ^Ist Psalm expresses his penitence for 
sin, and prays the Lord to have mercy on him, according 
to his loving kindness, and according to the multitude 
of his tender mercies, to blot out his transgressions • 
To wash him thoroughly from his iniquities, and cleanse 
him from his sin. "Purge me with hissop, and I shall 
be clean^ wash me, and I shall be whiter than snow; 
create in me a clean heart, God, and renew a right 
spirit within mej cast me not away from thy presence, 
and take not thy holy spirit from me,'» 

In this prayer, no doubt David looked unto Christ, 
and the offering which he knex-j would be made for his 
sin, and desired the interest in the blood and merits 
of Christ, which would make his soul whiter, than snow. 
But it must be evident that the blood of Christ could 
only do this when it was once shedj for without the 
shedding of blood there is no remission of sin, 
' Paid, in speaking of Noah, Abraham, David and others, 
in Hebrews 11th, says, '*they obtained a good report 
through faith, and all died in faith; but they did NOT 
receive the promise." If David had his sins forgiven 
in the sense which the New Testament saints have, and 
and received the holy spii»it (as is contended he did 


from his expression in this Psalm) which the disciples 
of Jesus didj what was the promise that he did not re- 
ceive? And what were those better things^ which Paul 
says in this same chapter, were prepared for them? 
Paul says J "God having provide some better thing for 
us«" Christ says, Abraham saw his day and Mas glad; 
and David says his heart was glad, and his flesh would 
rest in hope, because the Holy One should not see cor- 
ruption, nor his soul be left in hell, David also 
says, and Paul quotes and verifies it in Romans ^ that 
God looked down from heaven, to see if there was any 
that did good, but the answer was, they are all togeth- 
er become filthy, there is none that doeth good, no not 
OM. Paul arguing this same point with those who 
thought they were clean from sin, because of their 
obedience to, or the righteousness of the law, says: 
"Are we (the Jews) better than they? (the Gentiles.) 
No. in no wise, for x^e have before proved both Jews 
and Gentiles, that they are all under sin," And again, 
God has incloded all in unbelief that he might have 
mercy upon all," 

I observed that the expression of David in the 5lst 
Psalm, that God should not take his Holy Spirit from 
him, does not Implj that David was in possession of, 
or under the influence of the Holy Spirit, in the sense 
in which the New Testament saints enjoyed it. We find 
the word Holy applied to many Divine operations, or 
things connected with Divine worship. And it may be 
said, that any thing and every thing which is of God 
is Holy, God is a spirit, and all his influence must 
be spiritual, and is holy 3 but it is not the same holy 
influence which Christ promised to his disciples, and 
he said they cculd not receive without he would go to 
the Father, The law which God had written in the heart 
of man, was an operation of his spirit, and was holy. 
This law David had violated, and he felt that God mi^t 
justly deal with him, as Paul says he did with the 
Gentiles; itfio, when they knew God, did not honor him 
as God, He gave them over to hardness of heart, his 
spirit ceased to strive with them. This spirit now 
looked most holy to David, in view of his own unholy 


act J and he saw that if this spirit was taken from 
him^ he would be in a most deplorable situation. 
Therefore he prayed the Lox*d^ not to take that Holy- 
Spirit from him^ which would cause his conscience to 
accuse him^ when he violated its precepts. 

God said by the prophet Jeremiah^ 31st chapter^ 
that the days woixLd come that he would make a new cov- 
enant with the house of Israel and Judahj not accord- 
ing to the one he made with them when he took them by 
the hand and led them out of Egypt » But he would 
"forgive their iniquity^ and remember their sins no 
more.'' Mow^ God here expressly says^ that the new 
shall not be like the old covenant in this things that 
he mil in it^ or under it^ FORGIVE SIN. This shows 
plainly that under the old covenaxit^ sin was not for- 

Those tJho under the old. covenant had obtained a 
good report^ were -under the law. They had transgress- 
ed it^ and it declared the curse and sentance of death 
against them, Jesus Christ became their surety. In 
the fullness of time he would shed his bloody and lay 
down his life for them. This^ though it did not take 
sin away^ gave the confidence that it would do so in 
time 3 and made the possessor of the faith comfortable 
and happy. God also could, through the mediator , look 
upon those who believe in Him with joy and delight. 
These died in faith, but did not see their hope -real- 
ised in their lifetime. Therefore the relation of 
these men to God was not changed by the law, command- 
ments, and promises of Israel. To Adam it vjas said, . 
the woman >s seed shoiild bruise the serpent's head. 
To Abraham^ Isaac, and Jacob, the promise was renewed, 
and said, "ALL THE FAI'lILIES OF THIC EARTH shall be 
blessed by him^" 

The law, ordinances, and ceremonies of Israel there- 
fore, made no change in man^s relation to God^ it 
could not take away sin, neither did it destroy self- 
love in the heart, or restore the lost image of Divine 
love. It gave them a better knowledge of sin, and a 
clearer revelation of God's design in sending the 
woman's seed, and ass-urance that he should come of the 

212 THE PILaRBi 

seed o£ Abraham;, from the loins of David, But still 
Israel was not changed^ only in so far a they woiild 
let themselves be instructed through those revelations^ 
they would be more just and faithful in their relatiaas 
to their fellow-man^ and act their faith more firmly 
on the promises of the seed which was to come. The 
great majority however did not regard these advantages, 
and suffered the flesh with its lusts and desires to 
rule them, and had to be kept in subjection by the 
means which God had appointed for this purpose from 
the beginning. 

The chief part of the history as well as the com- 
mands and promises contained in the Old Testament, is 
in relation to Israel, and mainly relates to their ex- 
ternal state. The chief events of this history, are 
instructive to the Christian as being litteral figures 
and types of spiritual operations xjhich must transpire 
within us, Paul says of them, they happened as examp- 
les to us, and were wreitten for our instruction. 

The first ordinances commanded in the Scripture 
which have relation to Divine worship, are in connect- 
ion with this people. Thay are called by Paul "carnal 
ordinances.^' But they are especially typical of the 
true spiritual service which every true believer must 
render. The promises under these commands, v/ere chief- 
ly of a temporal character. It -is worthy of especial 
observation that tinder the old covenant, God gave great 
promises of earthly blessings j whilst in the Gospel, 
it is quite the contrary. The reason is obvious: 
Israel was carnal^ they could not comprehend spiritual 
things and their kingdom was an earthly one, whilst 
that of Christ is a spiritual kingdom, as his subjects 
ai^e spiritual and spiritually minded. As the kingdom 
of Israel was a natural earthly kingdom, and their 
blessings natural earthly blessings, they could not 
be established or uiaintained by any other than natural 
means, which is the sword. The kingdom of Israel was 
established on the same grounds and principles as all 
other governments were, and differed from them only in 
God having given them a clearer knowledge of those 
principles." (to be continued) 




During a great part of this centxiry^ (2nd cent-ury) 
the christian churches were independent on each other j 
nor were they joined together by association^ conl'eder- 
acy, or any other bonds but those of charity. Each 
chi^istian assembly was a little state, governed by its 
ot\fn laws, which were either enacted^ or at least appx"- 
oved by tlie society. But, in process of time^ all the 
clii'istian chiu?ches of a prov:lncG were formed into one 
large ecclesiastical body^ which, like confederate 
states, assembled at certain times, in order to delib- 
erate about common interests of the whole. This insti- 
tution had its origin among the greeks, with whom 
nothing iras more cormnion than this conf ereracy of inde- 
pendent states, and the regular assemblies which met, 
in consequence thereof, at fixed times, and were com- 
posed of the deputies of each respective state. But 
these ecclesiastical associations were not long confin- 
ed to the Greeks j their great utility was no sooner 
perceived, than they became -universal, and were formed 
in all places where the gospel had been planted. To 
these assemblies, in Trhich the deputies or commissioners 
of several churches consultud together, the naiae of 
SIITODo was appropriated by the Greeks, and tliat of 
COUNCILS by the Latins; and the laws that were enacted^ 
in these general laeetings, irere called CMONu-, i,e. 

These COUNCILS, of which we find not the smallest ' 
trace before the middle of this century, (2nd centiary) 
changed the whole face of the church, and gave it a 
new formj for by them the ancient privileges of the 
people were considerably diminished, and the power 
and authority of the bishops greatly augmented. The 
humility, indeed, and prudence of these pious prelates 
prevented their assuming all at once the power >rith 
which they were aftervjard invested* At their first 


appearance in these general councils^ they acknowledg- 
ed that they were no more than the delegates of their 
resj^ective churches^ and that they acted in the nams^ 
and by the appointment of their people. But they soon 
changed their hvmible tone^ iniperceptibly extended the 
limits of x-heir authority^ tiirned their influence into 
dominion J and their counsels into laws 3 and openly 
asserted^ at lengthy that Christ had empowered them 
to prescribe to his people AUTHORITATIVE RULES of FAITH 
and I^iAJINERS. Another effect of these councils was^ 
the gradual abolition of that perfect equality^ which 
reigned among all bishops in the primitive times. For 
the order and decency of these assemblies reqxaired, 
that some one of the provincial bishops met in council^ 
should be invested with a superior degree of power and 
authority; and hence the rights of metropolitans derive 
their origin. In the meantime^ the bounds of the 
church x^rere enlai"*gedj the custom of holding coioncils 
was followed wherever the sound of the gospel iiad reach- 
ed; and the -universal church had now the appearance • • 
of one vast z^epublic^ formed by a combination of a 
great number of little states. This occasioned the 
creation of a neij- order of ecclesiastics^ who were 
appointed^ in different parts of the world^ as heads 
of the church^, and x^hose office it was to presei^ve the 
consistence and union of the immense body^ whose mem- 
bers x-^ere so x^idely dispersed throughout the nations. 

Such was the natLire and office of the PATRIARCHS^ x^rhom, at lengthy aiTibition being arrived at its 
most insolent pBriod^ formed a new dignity^ investing 
the bishop of Rome^ and his successors^ vxith the title 
and authority of prince of the patidarchs* 

-Mosheim»s Eccl. History^ Vol, 1^ pages 17i|.-6. 


"During the continuance of this war, as well as 
through the event which concluded it, the Holy Land 
was subjected to a variety and intensity of suffering, 
to which no paralell can be f oxmd in the records of 
any people," -Waddington's Ghxarch History. 

(Compare Matt, 2li:21; Lxike 21:211, -Ed.) 



Sweet rivers of redeeming love 

,Lie just before mine eyes; 
Had. I the pinions of a dove^ 

I*d to those rivers rise; 
I'd rise superior to my pain^ 

With joy out-strip the wind;, 
And cross bold Jordon^s stormy main^ 

And leave this world behind. 

While I»m imprisoned here below 

in anguish^ pain and smart^ 
. Oft-tiiues my troubles I for-go, 

IrJhile love surrounds my heart j 
In darkest shadows of the night. 

Faith mounts the upper shy; 
I then behold my heax^t^s delight. 

And could rejoice to die I 

I view the monster Death, and smile. 

For he has lost his sting; 
And Satan trembles all the while, ■ 

Triumphant I can sing; 
I hold my Saviour in my arms, 

And will not let him go; 
I>m so delighted with his charms, 

No other good I know. 

A few more days' or years at most. 

My troubles will be o*er, 
And I shall join the heavenly host 

On Canaan «s peaceful shore, 
^ happy soul will drink and feast 

On love's unbounded sea; 
The glorious hope of endless rest 

Is pleasing news to me, 




The word chronicle means an account told in order 
in which things happen. First and Second Chronicles 
cover practically the same history as First and Second 
Kings. Second Chronicles covers the history of the 
kingdom of Judaii, from Solomon's reign to their cap- 

Mien Solomon died his .son Rehoboam reigned in his 
stead. Vilien the people 'of Israel came to make him 
king J they asked that the. grevious yoke which Solomon 
had put on them be eased; and they would serve him. 
He took counsel of the ^'old men" about this matter ^ 
but rejected their counsel^ and took the counsel of 
the "young men^ " instead^ and ansvrered the .people say- 
ing ^ My little finger shall be thicker than my father's 
loins. This was the; cause for the ten tribes^ led by 
Jeroboam^ to rebel; only Judah and Benjamin stayed with 
Rehoboam. From this time^ on^ this book records the 
his tory_ of Judah and Benjamin; in prosperity^ and ad- 

It tells of Queen Athaliah's attempt to destroy all 
of the Royal seed, and how Joash x^as hid away in the 
Lord's house till he was made king. 

In their battles it x^ras demonstrated if they 
x^rould hmable themselves and have . faith in. God^ he would 
deliver them, even if they were out-nuiidered. ButiKhen 
they soon forgot and depended on their oxm strength, 
then evil befell them again. This happened repeatedly, 
until God declared there was no remedy, and soon after- 
ward they were taken in captivity for seventy years 
into Babylon, 

The book ends with Cyrus King of Persia proclaiming 
that they should retui^n to Jerusalem, 

1, How long was Joash hid in the Lord's house? 

2, By what miracle was Judah delivered from 
AssjTia in He^iekiah's reign? 

3, V&at woman prophesied the destruction- of Jerusalem? 

-Kenneth Martin, Nappanee, Ind. 


VOL. 3 OCTOBER, 1956 NO. 10 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2;1 1 

How beauteous are their feet 

Vflio stand on Zion's hill! 
Wo bring salvation on their tongues. 

And words of peace reveal. 

How charming is their voice I 
How sweet the tidings ai^el 

"Zion, behold thy Savior, King; 
He reigns and triunphs here." 

How happy are our ears 

That hear this joyful soimd, 

Vihich Icings and prophets x>raited for. 
And sought, but never found 1 

How blessed are our eyes 

That see this heavenly light] 

Prophets and kings desir'd it long. 
But died without the sight. 

The watchmen join their voice. 

And tuneftil notes employ; 
Jerusalem breaks forth in songs. 

And deserts learn the joy. 

The Lord makes bare his arm 
Through all the earth abroad: 

Let all the nations nox^r behold 
Their Savior and their God, 


THE PILGRIM is a religious mogazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"Af tex* this I will retiorn^ and will build again 
the tabernacle of David, which is fallen doiTOj 
and I will build again the ruins thereof, and I 
will set it up: That the residue of men might 
seek after the Lord, and all the Gentiles, upon 
whom my name is called, saith the Lord, who doeth 
all these things, ActSe 1^:16, 17. 

This prophecy of Anios 9^11,12 was, quoted by the 
Apostle James on the occasion of the Jerusalem coimcil 
as authority for the decision, of' the apostles and the 
Jerusalem Gh"arch, to receive into the Church the Gen- 
tiles which had been converted to the Christian faith 
hj the apostles Panl and Barnabas, and others • 

The maimer in which this prophecy was invoked, and 
applied to the question at hand, shows that they under- 
stood the "Church" to be "The tabernacle of David," 
iftihich at some time had fallen into ruins and was now 
being builded again^ and that this prophecy was an 
authentic answer to their question because it plainly 
includes the Gentiles in this rebuilt "tabernacle," 

The tabernacle of David (Amos 9:11,12) was taidoubt- 
edly the "house" and "kingdom^" of David, of which we 
read in 11 Sainuel 7sll«l6, and can reasonably be assum- 
ed to mean both the dynasty and subjects of David's 

l#ien David was established as king over all Israel, 
he then proposed to build an "house" for the Lord to 
dwell in. But the Lord sent the prophet Nathan to say 
to hims "Also the Lord telleth thee that he mil make 
thee an house, , . I will set up thy seed after thee. 
, . He shall build an house for iry naine, and I will 


stablish the throne of his kingdom forever. , . and 
thine house and thy kingdom shall be established for- 
ever before thee: thy throne shall be established 

It is obvious that this prophecy^ concerning the 
house of David^ had a two-fold meaning* In its immed- 
iate and temporal meaning^ it had reference to David's 
son Solomon and the temple which he built in Jerusalem 
after the death of King David, But v.ll^^ ^'Iwill be 
his father, and he shall be my son," and v,l6_3 "and 
thine house and thy kingdom shall be established for- 
ever," clearly refers to another son, which we know is 
Christ the Son of God, and his house or building not 
made of wood and stone j of which he says in Matt. 16: 
18, "Upon this rock I will build my Church; and the 
gates of hell shall not prevail against it," And as 
in Heb, 3:6, "But Christ as a son over his own house 3 
whose house are we . . . " 

This must certainly be the same building of which 
tlie Apostle Paul speaks in Eph. 2:19-22, "Now therefore 
ye are no more strangers and foreigners ^ but fellow- 
citisens with the saints, and of the HOUSEHOLD OF GOD; 
and are built upon the foundation of the apostles and 
prophets 5 Jesus Christ himself being the chief corner 
stone; in whom all THE BUILDING fitly frarned together 
groweth unto an HOLY TEi^lPLE in the Lord: In ^^^hom ye 
also are builded together for an habitation of God 
through the Spirit," 

The prophet Amos uttered this famous prediction of 
the rebuilding of the ■ "tabernacle of David" I8O years 
before the dynasty of the carnal seed of David came to 
an end and lay in ruins. It had begun to crumble when 
the kingdom was divided in the time of Rehoboam, the 
son of Solomon^ and was accomplished when the kingdom 
of Judah went into captivity^ and Zedekiah, the last 
king of the carnal seed of David >s family or "house", 
was dethroned and put to death. Of him the prophet 
Ezekiel, who was contempory with that time, says in 
chapter 21:2^-27, "And thou wicked profane prince of 
Israel whose day is come, when iniquity shall have an 
end. Thus saith the Lord; remove the diadem, and take 


off the erown; , , ., I mil overturn^ overturn^ over- 
turn it: and it shall be no more^ -until he come whose 
right it is 5 and I will give it him," Thus ceased the 
kings of Israel 3 and the dynasty and kingdom of David 
lay in ririns from that time until Christ was born 
(whose right it is) and BEGAl^I the rebuilding of the 
house or tabernacle of David| which includes both the 
djniasty and subjects of his kingdom. It is ixiiportant 
to observe that it was BEGUN >ri-th the birth of Christy 
but is still in the process of building^ and will not 
be completed until Christ is "King over all the earth," 
"But thou Bethlehem Ephratah, though thou be little 
among the thousands of Judah^ yet out of thee shall 
come forth unto me that is to be ruler in Israel." 
Mcaii ;^j2. "For unto us a child is born^ imto us a 
son is given^ and the government shall be upon his 
shoulder. . . of the INCREASE of his government and 
peace THERE SHALL BE NO END to order it and establish 
it with judgment and with justice fx-'om HEJ^ICEFORTH even 
forever." Isa. 9:6_,7. 

These Scriptures plainly show that Christ is the 
"son" and heir of David's throne^ and the everlasting 
kingdom which God promised to him, 


"The Lord loveth the gates of Zion more than all 
the dwellings of Jacob. Glorious things are 
spoken of thee^ city of God." Psm, 87:2^3. ■ 

"Zion" and "the tabernacle of David" seem to be 
different names for the same household of David. What 
is said of one may be said of the other. It is possitflLe 
that "Zion" may refer more to the subjects of David's 
kingdomi and the "tabernacle of David" more to his 
dynasty. Zion means "city of David (I Chron. 11: 5)^ 
and "City of God" (Psm. 87:3). And in the New Testa- 
ment these words seem to be synonymous with many other 
terms which are used to describe and nai^ie the "Church" 
of Jesus Christy as: "Mount Sion... .city of the 
living God. . .heavenly Jerusalem. . .general assembly 
and church of the firstborn^ which are written in 
heaven" (Heb. 12:22,23); house of Christ (Heb. 3:6)j 


"household of God, , .holy temple in the Lord" (Eph.2; 
19^21) J "temple of the living God (II Cor, 6:l6)] and 
"Spiritual house" (I Peter 2:5). 

This is not LESS LOVE for the dwellings or families 
of Jacobs but is an EKTEMED LOVE to all the families 
of the earth. Parents mil love their firstborn with 
all the love they have^ but when other children are 
born into the f amily^ that same love is extended to 
all alike and is therefore a greater love. This seems 
to be the meaning of God»s greater love for Zion which 
is a far greater family and habitation than that of 
the national seed of Jacob, They are the "many more 
children" of the free woman (Jerusalem which is from 
above) "than of she which hath an husband" (Gal. ki26^ 

21 1 Isa, 5U:l"-3). 

That this love could be extended to include redeem- 
ed children of all nations of the earth into the fainily 
of God^ was the "mystery" which the apostle Paul says, 
(Eph, 3: 3-6) 5 "In other ages was not made known unto 
the sons of men, as it is now revealed unto his holy 
apostles and prophets by the Spiritj THAT THE GENTILES 

Thus "Zion," the object of God's greater love, seems 
to be synonyraous with the New Testament "Church;" and 
may be defined as comprehending all the Spirit-born 
children of God in Ghxist, under the New Covenant j 
composed, first, of the born again Israel of the Old. 
Covenant, and then of all nations* Eph. chapters 1, 2, 
and 3. And its idea originated with God in Christ 
Jesus, before the world began, in union x^rith the orom- 
ise of eternal life and the kingdom. 

In concluding "HEIRS OF THE PROMISE" several quest- 
ions present themselves, the answers to which should 
be helpful to a better understanding of this subject, 
VJhich are: Vtoat was the origiiial intent and purpose 
of God in the creation of the world and mankind? was 
it national Isreal and the Canaan land? or was it the 
Church and the kingdom of heaven? Did God determine 
eternally, and predestinate, that only one tribe of the 
families of the earth should be his children) whose 


heritage should be limited to that srnall portion of 
the earthy bounded by Syria and Egj^pt and the Euphrates 
river and the Mediterranean sea,? or did the "Eternal 
Purpose" comprehend that all the famlies of the earth 
shoiild share in this relationvShip and not the Canaan 
land only, but the whole earth shoiild be their posess- 
ion. The answers to these questions are of great im- 
portance; because it is evident that vrhatever was 
intended in the "Eternal purpose which was pm^posed in 
Christ Jesus our Lox-d" (Eph, 3-11) ^ is what God prom- 
ised to, and through, the seed of Abraliamj and the 
"seed" was a major pai^t of the promise* 

The promise comprehended both a cax^nal and a Spirit- 
ual "seed", of which the Spiritual was the substance, 
and for which the carnal was a temporal, but necessary, 
preparationj "until the seed should come to whom the 
proiiiLse was made," Gal. 3:19* See also Gal. U^U-Y. 

It mil probably be expected, in the conclusion of 
this study, that something more should be said about 
the Jews returning to their homeland. 

From the post-apostolic, to modern times, it has 
been a general belief in the church that the Jews would 
retirrn to Palestine before the second coming of the 
Lord, In our oim time this is no longer a prediction, 
but a reality. Many of them have already returned, 
and have an independent government imder the ancient 
name of "Israel" 3 and are recognized by other world 
governments as one of the nations of the earth. This 
would seem to be a necessary requisite to the fulfil- 
ment of the events prophesied in chapter ik of Zech. 
Rom, 11:2.^ clearly indicates that there will be a 
favorable disposition of the grace of God to the blind- 
ed and broken off part of Israel, AFTER the "fulness 
of the Gentiles be come in, " which probably is the time 
when the prophecy of Zechariah lU will come into f ulf J2- 
ment. See also Luke 21:2U, 

Uoci's unchangable love for the children of Jacob 
is told in Rom. 11^26-29^ where it is said, "As touch- 
ing the election, they are beloved for the father's 
sakes. For the gifts and calling of God are without 
repentance." And, "So all Israel shall be saved: as 


it is ^-iritten^ There shall come out of Sion the Deliv- 
erer, and shall turn away ungodliness from Jacob: For 
this is my covenant unto them, when I shall take away 
their sins." The reasonable understanding of this 
statement is 2 that this blinded and broken off part of 
Israel mil also be included in the salvation of the 
other parts of Israel which are "under consideration in 
the context of the chapter, vis,, the faithful elect 
which were never broken off, and the imnatxxral branches 
which were graffed into the living tree. 

This is made possible by the "Deliverer out of Zion" 
(Christ, of the house of David), turning away imgodli- 
ness (unbelief) from Jacobj as v^23, "if they abide 
not still in mibelief, shall be graffed in again." 

This redemption and the forgiveness of their sins, 
then, comes through the Covenant of the blood of Christ; 
and resiiLts in the same relationship to God through 
Christ as their first faithful brethren or elect who 
were neveir cast off j as shovm in the sjrmbol of the 
olive tree. 

But inasmuch as the gifts and calling of God are 
without repentance, this unchangable redeeming love 
must, of necessity, include all the subjects of his 
proiiiLse in Christ from the foimdation of the world. 

This is accomplished through the unsearchable wis- 
dom and knowledge of God as told in iRom. 11: 30-32, 
"For as ye (Gentiles) in times past have not believed 
God, yet have now obtained mercy through their (Jews) 
unbelief: Ehren so have these (Jews) also now not be- 
lieved, that through your (Gentiles) mercy they (Jews) 
also may obtain mercy. For God hath concluded them 
all in unbelief, that he might have mercy upon all." 

^rhis is the gospel that was preached to Abraham,, "In thee shall all nations be blessed," It is 
The New Testament interpretation of the promise to 
Abraham, and the burden and message of this study. 
VJhat has been >jritten is but an outline of this great 
doctrine of the apostle Paul of justification by faith, 
and the universal sainthood of the "Church" of Jesus 
Christ, "And if ye be Christ's then are ye Abraham *s 



By J.I, Cover. ^ \ 

In the first of these series of "writing we consider- 
ed the work of the Holy Spirit in creation^ that '^^the 
Spirit of God moved upon the face of the waters j" 
bringing order and form to this earth and its inliabit- 
ants» VJe now consider another manifestation of the 
Holy Spirit's moving power upon the hearts of the 
ancient faithfixL and holy men. We read^ "For the 
prophecy came not in old time by the will of man^ but 
holy men of God spal^e as they were moved by the Holy 
Ghost." Me see here first^ these holy men of God 
consecrated their lives to Godj then like Moses they 
were selected by God to do a special work. Their de- 
sire was for a closer walk with God^ then by his call 
or by visions came the revelations of his will^ and 
word to the people. 

Then the Holy Spirit entered these holy men* and 
like Isaiah receiving a coal from the alter say "Here 
am I| send me," Changing and charging these holy men^ 
the Spirit of God moved them to speak the wonderful 
words of revelation^ reiproof^ wai^ning^ and promise. 
No 4iiore of themselves^ bu.t completely under the spell 
of the Spirit »s power ^ their faces became like flinty 
their tongues and speech made elequent by the Spirit »s 
fire from God) fearless in upholding the truth^ came 
the message to the children of Israel of their sin and 
idolatry^ and revealing the fate of the depraved nat- 
ions of their day. Also^ lifting the dark curtain^ 
allowing some of heaven's light and glory to come down 
to earth in promise of a Redeemer and Saviour through 
faith in Jesus Christ oxxr Lordt the gospel of car sal- 
vation began to be preached even unto Abraham continu- 
ing by word and revelation the clearer understanding of 
God's will and work: giving hope and courage to the 
ancient peoples who hoped and longed for a better dg,y. 

Also the moving power of the Holy Spirit was mani- 
fest as in the person of Samson^ at the time of Israel's 
trouble and servitude. Three times we read^ "The 
Spirit of the Lord came upon him" to feats of great 

THE PILGRffl 225 

strength imto the great iiianifestation of the Spirits 
moving power in breaking the heavy^ strong pillars of 
the idolaters temple to the death of thousands of the 
Philistines • David said '»For by thee I have rim throu- 
gh a troop: by iny God have I leaped over a wallj^ 
"God is my strength and power: he maketh my x-^ay perfect 
... a bow of steel is broken in my hands." In times 
of stress and need the Spirit of God has moved in man 
to work and x-ri.tness powex^fully for God, Then last but 
not least^ this constant aid and moving power m.oves 
and draws man nearer to God by that walk and fellow- 
ship ^ kindling that desire to have fulfilled in the 
lives of God's faithful children to meet the God we 
love^ to see him face to face^ and to behold his glory 
for evermore. 

Thou moving power of truth and right^ 

Waen first I met thee gladlyj 
CoiTipanion true and guide to light, 

I view the parting sadly. 

Mio long ago to men of old, 

VJell helped them to deliver. 
The XTOrds of truth to all were told. 

That pleased the Lord, the giver. 

I'lho moves my heart to prompt to tell. 

The message God has given; 
Though but a servant with me dwell. 

And help me speak of heaven. 

My constant help in every hour, 

Fy life may soon be over; 
I thank thee for the moving power. 

That draws me to my lover. 

Jesus I love who died for me. 

And rose for my salvation; 
I hope to soon his glory see, 

With those of every nation. 


And when I leave this Ixfe^ adieul 

Thou who imseen I cherish- 
So loving^ p'owerfulj kind^ and true; 

Without thee I would perish* 

Upon the way as earth I leave; 

Oh niay some angels winging. 
Bear rae safe home no gx*ieve. 

And see thee mdst the singing. 

Corrections In the last article "The Stay of Life" 
the last word of the first verse of the poera should 
read release instead of relief, 

-II60 Star Route 
Sonora, Calif, 


Not long ago I was a guest at a very interesting 
lecture. The speaker was delivering the lesson on a 
family alter in the home. In the course of the dis- 
cussion it was stated, "Of course while xrorshiping one 
really ought to be sincere," 

The thought astounded me! Can one really worship 
and not be sincere? Just what is worship, anyirjay? 
There is a supreme authority and Christians acknowledge 
it to be the Bible. Therefore I went to it to study. 

I found that outwardly honoring, or what we might 
call physical worship, isn't enough, ¥e read in Matt, 
1^:8, 9 J '^This people . . . honor eth me with their 
lips; but their heart is far from me. But in vain 
they do worship me teaching for doctrine the command- 
ments of men," These people that He refers to, we 
find, are the scribes and Pharisees who were trying 
Jesus. They had come to Him and criticized His dis- 
ciples for not washing their hands before they ate. 
He in answer to their query pointed out that they ig- 
nored the commandment of honoring the parents. Because 
of their lust for this world^s goods they had sinned. 


To be relieved of the obligation of caring for their 
parents they said they gave their possessions to God^ • 
They kept the possessions instead^ and became hypo- 
crites^ honoring Gods with their lips only. True 
worship is honoring God sincerely. But is that all? 

In John i;:23^ ASV^ we read, "But the hour coirimeth^, 
and now is, when the true worshippers shall worship 
the Father in spirit and truth: for such doth the Fath- 
er seek to be his worshippers. God is a Spirit: and 
they that worship him must worship in spirit and truth." 
Here we find Jesus talking to the Samaritan woman^ He 
asked her to give Him a drink from the well, and be- 
cause of His dress and appearance, she knew He was a 
Jew. She was astonished that He would even ask of her 
a favor. He tells her of the water He freely gives and 
recalls to her^, her >jicked past. Because of His know- 
edge of her sins she quiclcLy realizes He is a prophet 
of God, Partly to divert His attention away from her, 
she presents a controversy of their day to Him. That 
was, where were they to worship? Here Christ tells her 
the essential thing of worship is to worship in spizdt 
and in truth. God seeks worshippers who worship in 
truth sincerely. 

There shall be some in the last day that have not 
worshipped properly, ¥e read in Matt, 7:21, "Not every 
one that saith unto me. Lord, Lord^ shall enter into 
the IcLngdom of heaven; but he that doeth the will of 
my Father which is in heaven. Many will say to me in 
that day. Lord, Lord, have we not prophesied in thy 
name? , , , and in thy name done many wonderful works? 
And then will I profess unto them, I never knew you: 
depart from me, ye that work iniquity," To prophesy 
is not enough. Our mighty works shall be ignored if 
we do not our Father's vjill, 

¥e must truly understand what we do, for in I Cpr* 
lUilij. we find, "For if I pray in an unknovm tongue, 
my spirit prayeth, but my understanding i^ unfruitful, 
What is it then? I will pray with the spirit, and I 
will pray with the understanding also," 

How can we fall then? Rom. 1:25> AS¥, "For they 
exchanged the truth of God for a lie and worshipped 


and served the creature rather than the Creator, who 
is blessed forever. Amen." -Gospel Herald, 


VJith the various beliefs aiuong Christian professors 
in the world today, we have reason for much concern, 
Eph» 2i9y "Not of works, lest any man shoi£Ld boast," 
and similar Scriptiu^es are being held to the front to 
■a biased point of moving neither hand nor foot to ob- 
tain this free salvation. In planning, accomplishing, 
and placing salvation before us, God did through Jesus 
what we were not able to do, nor had we any choice in 
that part of the plan. But to obtain this salvation, 
it becomes purely a matter of choice, along with God's 
drawing power, linked with faith and xforks on man's 

We can never earn salvation by' good works, yet we 
nevex* get it id_thout doing something about it. ¥e must 
meet the conditions, which are similar^ to partaking of 
a free meal with a friend. The friend vjould fiu-^nish 
and prepare the meal, but we woiild do the eating. God 
rained free manna on Israel in the wildernass, but they 
gathered and prepared it daily, except on the sixth 
day they gathered a double portion to provide for their 
sabbath, to avoid sabbath xrork. They met conditions 
or suffered the consequences, the account is given in 
Ex, 16:22-30, Obedience was involved here. This is 
always linked with getting and keeping salvation, 

aro. Geo, R, Brunk, Sr. used to put it like this: 
"Salvation is free, and yet it>s the most costly thing 
on earth," The rich yoimg ruler recorded in Luke 18: 
18-23 is an example. As he approached Jesus on what 
to do to iriherit eternal life, Jesus answered him in 
the affirmative, enumerating some commandments to keep. 
The r-uler answered, "All these have I kept from my 
youth up," Jesus then said, "Yet lackest thou one 
thing: sell all that thou hast, and distribute unto 
the poor, and tliou shalt have treasure in heaven: and 
come, follow me. And when he heard this, he was very 
sorrovjful: for he was very rich." One can hei^e trace 


certain conditions for salvation and discipleship, 
Wien Paul, sndtten domi on the Damascus road, was 
asked, "VJhy persecutest thou me?" and he with astonish- 
ment asked, "Iftio ai^t thou Lord?»^ and "Ivhat x-dlt thou 
"Itoat wilt thou have me to do?" God did not say there 
is nothing you can do. On the Day of Pentecost when 
the people cried out in contrition, "Ifen and brethren, 
what shall we do?" did the apostles say, "Jesus did it 
allj you are free"? And the Philippian jailer, Cor- 
nelius, his house and those assembled irjith them, and 
many like instances, why was it there was always some- 
thing individually to do. In simple words, God only 
does for us what we cannot do for oixrselves. 

Faith, believing, repenting of our sins, accepting 
Christ as our Saviour cannot be shunned in obtaining 
salvation, while obedience, cross bearing, keeping the 
ordinances, baptism, holy and righteous living are 
essential in maintaining salvation. "Not of works," 
yet according to L\ike ill: 33 he "'that forsaketh not all 
that he hath , . • caJinot be my disciple," Again Acts 
26:20 says, "that they should repent and turn to God,. 
and do works meet for repentance," Evidences of re- 
nouncing sin, tlie world, the flesh, and the devil are 

"Hot of works" in Eph. 2:9 does not in the least 
nulify obedience, nor the keeping of the New Testament 
teaching. Obedience is essential to salvation, Xtoy 
are we so inclined to want to get through with a half- 
mile service for our Lord when He bids us go even the 
second mile for our enemies? May tiae Lord help us 
check both our living and our teaching, lest we fail 
in meeting the conditions to obtain and maintain this 
great, free salvation, -Gospel Herald, 195U. 


Wno can be unconcerned in view of the wonderful 
things that are to happen to -our world? Hovj alarming 
to the wicked mil those awful sights, sounds, and 
sighs bei the xrorld burning, the elements melting, 
accompanied by> sounds more terrible than those of 


tliunderi No place of safty— none of concealment. 
Destruction meets them wherever they go^ or tiirn. 
How unwise are we to give all cur time and attention 
to the acciimulation of worldly riches^ and worldly 
property and worldly talk when all shall be destroyed! 
How forlorn will be the condition of those who shall 
have loVed the world^ when they must witness the des- 
truction of the object of their affection and delight* 

But the prospect is as cheering to the Christian 
as it is gloomy to the sinners » The prospect of hav-^r 
ing a new and purified earth to dwell in^ where the 
reign of righteousness will exclude sin and all its 
train of bitter coUvSequences^ is one that gladdens 
the heart of the believer. In order that we may enjoy 
the new earth and the new heavens ^ let our conversation 
be holy^ and our lives according to the principles of 
godliness. And let us all be diligent, and x^rork while 
it is called today^ that we may be found by the Lord 
when he comes in peace. 

And as the day of the Lord will come as a thief in 
the nighty how necessary it is that we always should 
be ready, - Gospel Visitor^ 1865. 


At Salida^ California^ Nov, 3. Public service 
begins at 10 A.M. Also preaching in the ater- 
. noon on Saturday. All the members and friends 
are invited, 


^'i-ian does not live by bread alone^ but by every 

word of God,*! 

The Bible was couple ted long agoj but the Spirit 
serves it to us as we are able to receive and use it- 
just like our daily food. One might calculate, and 
store enough food to last from infancy to maturity; 
but it could only be used little by little as we are 
able to assimulate it and grow thereby. 




By* Daniel Musser^ l86ii. (continued) 

God called the people of Israel his people^ a pecu- 
lier people^ &c.^ but their peculiarity consisted only 
in an outward observance of the law he gave them. So 
long as the rulers were faithful and obedient^ and 
kept the nation in subjection^ they continued under 
all the blessings God had.proniised them. If they com- 
mitted some trespass they had to. bring their trespass 
offering J and their sin was forgiven. But this related 
only to the outv?ard natural consequences,, curse^ dis- 
advantage ^ or disability^ it would entail upon them. 
The sin before God it would not take awayj for in ofCer- 
ings and burnt offerings^ and sacrifices for sin^ God 
had no pleasure 5 nor was it possible for blood of bulls 
and goats to take away sin, 

The'se offerings were types of the offering of 
Christ's body for sin^ but yet they served for the 
personal purification of those who brought them. That 
is^ their person was absolved from the disabilities 
which would attach to their transgression. This was 
the case^ whether those who offered them had knowledge 
of the spiritual signification^ or notj or whether 
they believed in Christy or notj their outward obedien- 
ce entitled them to the benefit of outward absolution. 
The revelation which God made to Israel^ was only pre- 
paratory to the perfect mil which he would reveal in 
the gospel. 

The state of mind man \ms in under the law and Jew- 
ish dispensation^ and the impossibility of his compre- 
hending spiritual things may be very clearly perceived 
by the feeling which the apostles evinced during the 
public ministry of the Saviour. They went in and out 
mth him continually from his baptism till the time of 
his departure from them^ when he ascended into Heaven, 
They heard and saw all that he said and did^ and he 
spoke as never man spake 3 and still they coifLd not 
comprehend his teaching. Any natural thing he would 


direct^ they could imder stand and do 5 but the nature 
of his kingdom they could not comprehend. Their minds 
\jere carnal, and could not comprehend spiritual things 
till they received the Holy Spirit. It is fair to 
presume that the Apostles were at least as far (if not 
further) enlightened as any of those who Paul mentions 
as having obtained a good report. Christ spoke to 
them of the nature of his kingdom^ of it joys, of 
Heaven, and eternal life* but still all their hopes 
and asperations I'^ere for a natural kingdom^ and enjoy- 
ing distinction in it. And when he would speak to 
them of spiritual things ^ they would put carnal con- 
structions upon them; and so soon as Christ was criici- 
fied^ they were filled with sorrow, and their hopes 

Is it not very plain that man^s state under the law 
was very different from that under the gospel? And 
that this is the reason why God gave different cominands 
ujider the one, from what he did under the other? The 
law could not give the spirit which would change and 
renew the heart. John says when of this 
spirit, "For the Holy Spirit was not yet given, because 
that Jesus was not yet glorified." And Jesu.s himself 
says, that if he did not go to the Father, the Holy 
Spirit would not come to them* and he says, he has 
many things to say to his disciples, but they cannot 
bear them novxj hoX'Aeit, when the spirit of truth is 
come, he will guide them into all truth. '\rh.j could 
they not bear them? Because they were yet carnal J 
Man could not overcome the flesh or deeds of the body, 
without the spirit of God; and therefore God did not 
require it of him, till he would endow him with the 
power to accomplish the work, 

God»s p-urpose was to prepare man for the reception 
•of Christ, and the benefits of his mission; and so he 
established an earthly kingdom with such laws and 
statutes, as would tend to impress the mind with a 
just sense of what^ is right and good; which, in itself, 
should be instructive in the kingdom of Christ, which 
he designed to establish afterwards and of which the 
first was a type or figure. 


In this f igrirative kingdom it was said^ that if 
they woiild "hearken diligently to the voice of the Lord 

their God^ and observe and do all the commandments 
which the Lord commanded them^ " that he woiold "set 
them on high above all the nations of the earth.- Bless- 
ed shalt thou be in the city^ and blessed shalt thou 
be in the field. Blessed shall be the fruit of thy 
body^ and the fruit of thy ground^ and the fruit of 
thy cattle^ the increase of thy kine^ and the flocks 
of thy sheep. Blessed shal be thy basket and thy store. 
Blessed shalt thou be when thou comest in^ and blessed 
shalt thou be when thou goest out. The Lord shall 
cause thine enemies that rise up against thee to be 
smitten befor thy face: They shall come out against 
thee one way^ and shall flee before thee seven ways. 
The Lord shall command the blessings upon thee in thy 
storehouses J and in all that thou settest thy hand 
unto 5 and he shall bless thee in the land which the 
Lord thy God giveth thee." The opposite of all these 
blessings was threatened as a curse for disobedience 
of God's laws and commandments. 

Because this kingdom was earthly and natural^ and 
the promises to Israel for obedience^ were earthly and 
natural, the means by which it was established and 
maintained or upheld, must of necessity be of the same 
nature. Their dealings with each other as well as 
their neighbors and surrounding nations, were to be 
characterized by justice and righteousness. They were 
promised to have the victory ever their enemies. Under 
the law which God gave them they could do no injustice 
to individuals, or nations; consequently their enemies 
were such without cause; and irriien they would come out 
against Israel, they must act unjustly and God's bless- 
ing would be vjith Israel, so that they would scatter 
them seven ways. If they did any injustice to a neigh- 
boring nation they had no such promise, but the con- 
trary. Consequently the Jews could have no lonrighteous 
war with God»s approval. Neither could an individual 
do any violence, but in a just cause. God commanded 
Israel to take the sword^ and use it, but in no other 
case, except in defence of right and justice; and 


whenever they unsheathed the sword in any other cause ^ 
God was not with them; clnd it being a violation of his 
coMiiand woiild bring them under his displeasixre^ and 
under the cm^se which he declared wo'old follow disobed- 
.ience. Therefore it would ever be impossible for true 
Israelites to fight against each othex*^ or in an unjust 
cause with any one. 

The piirpose^ therefore^ for which God ordained 
government is very clear. God designed that order 
should be preserved in the world ^ and as man has fallen 
from the spirit under the fleshy and would not be con- 
trolled by the law which was written in his heai^t^ God 
ordained government for the purpose^ and gave to it 
the swordj as a means by which to keep the lawless and 
violent in subjection. And when it became necessai^y 
to this end^ He commanded m_an to use the sword against 
offenders 5 whether they be individuals or nations. 

Before the fall there was no such ordinance | and 
that God comm.anded it after the fall in man's altered 
relation^ shows no change in God! Man had clianged^ 
but God was still the same. Under the Mosaic dispen- 
sation man's relation to God^ or his fellow-man^ was 
not changed from what it was before. The same Cciuse 
existing^ the same remedy had of necessity to be con- 
tinued. But Moses by whom the law was given to Israe]^ 
spoke of another Prophet whom the Lord would raise up, 
and him they shotild hear ''in all things whatsoever HE 
shall say mito you, " Nox^, is this not as verily a dis- 
annuling of what has gone before, as the promise of 
a change in the priesthood, 

Man's relation to God was changed by the 
coming of the Prophet spoken of by Moses ^ and it argues 
no change in God^ to change his law under this altered 
relation, any more than it does, that he imposed new 
duties on him after he had fallen from the relation 
in which he created him. All the duties of the cere- 
monial law ended with the establishing of the Gospel, 
and it proves no more change in God, that He should 
absolve the New Testament believer from certain moral 
duties, T/'jhich he was subject to under the law, than 
that he should be absolved from the ceremonial duties 

THE riLGRBI 235 

he was \inder obligation to perform then, 

l/ftiat God says in the law and prophets, (or xAat he 
there commands). He says to man imder the law, but 
therein speaks of another law, covenant or kingdom, 
which Ke will establish af terx^rards . Moses, in the law 
and the prophets, speaks of and refers to Christ, as 
higher authoritjr than they. Moses spoke of the Prophet 
xfhich God would raise, as already observed. And Peter 
says, that Prophet was Christ, "All the prophets from 
Samuel, and those that follow after, as many as have 
spoken, have likewise foretold of these days," Now in 
this Prophet, and in those days, there was made a 
change in the priesthood, and Paul says, "there must 
of necessity also be a change of the law." Evidently 
because the change of priesthood made a change of cir- 
cutnstances. Does this then ai^gue that God is mutable? 
The Prophets in speaking of this new covenant and king- 
dom, these times and days, spoken of them as be- 
ing of grace and love, peace and imity. 

Christ came to restore the lost image in man, and 
establish the kingdom of heaven vjithin him, and bring 
him under the nexf covenant or relation, spoken of in 
the Old Testament, This change was effected by Christ 
corrdng into the world, and being put under the law, 
and fulfilling all its righteous requirements, taking 
the sins of the world upon him^self , offered himself 
upon the cross to satisfy the justice of God, for the 
sins man had comirdtted. The virtue and merit of 
Chi*ist*s life now beca3:]ie that of tlie believer, and 
justified him in the sight of God, Here was novj a 
changed relation of man towards God, The virtue of 
Christ's death purified his soul from sin, and being 
clothed >7ith his righteousness, he was pure, holy and 
acceptable in the beloved. 

The Saviour made an especial promise of the Holy 
Spirit, to those who believed in him. But no one re- 
ceived this spirit till after Christ's death and resu- 
rrection. This Christ plainly told them. He must 
first be glorified, and if he did not go hence, the 
Comforter would not come. This promise was not made 
to Old Testament believers, nor to those who believed 


whilst Christ was yet in the flesh on eai-'thj for the 
reason that their souls x^rere not yet purified from sin. 
The love of self^ and the world^ was yet in pcsession 
of the hearty and the spirit and love of God could not 
dwell with it till the heart or soul was purged by the 
blood of Christ, 

The reception of this Spirit is what finished the 
work of conversion. By it the lost love and image of 
God was restored^ and man received power to overcome 
the fleshy or carnal desires. Before this he was 
earthly minded^ but now he became Heavenly minded. 
This is very plainly discerned in the conduct and con- 
versation of the Apostles before and after they had 
received the Holy Spirit, They now stood in a new 
relation to God^ and a new influence took poses sion 
of them and brought forth new fruits. -(to be continued) 


Sometimes in my life^ it has seemed to me^ 

I had roach the dark borders of lifers Red Sea^ 

Close following behind were disappointments and care^ 

Before^ the dark billows of doubt and despair, 

I believe that each soul must sometime reach the 

place J 
VJhore there's no tm^ning back, and a Red Sea to facej 
T-Jhen our faith seems weak^ and our progress slow 
Lest the enemj o'ertake^ or deep waters overflow. 

With no stalwart bridges^ the deep waters to span^ 
Tis then that we trust in one strongei^ than man; 
By the might of this power ^ thougi dangerous and wide , 
With a touch of his hand the deep waters divide. 

He speaks but a word^ the \rild billows grow calm^ 
He sees our djatress^ and ^a sweet healing balm 
He sends to relieve our disappointment and pain^ 
And quickly our souls take fresh courage again. 





Reserving for subsequent consideration the persecu- 
tions and the heresies by xdiich the early Church was 
disturbed^ we shall now persue its more peaceful annals 
as far as its establishment by the first Christian 
emperor. IJe have found it almost necessary to separ- 
ate^ and indeed widely to distinguish the events of the 
two first from those of the third century^ for nearly 
at this point we are disposed to place the first crisis 
in the internal history of the Church. It is true that 
the first operations of corruption are slow^ and gener- 
ally imperceptible J so that it is not easy to ascertain 
the precise moment of its commencement. But a candid 
inquirer cannot avoid perceiving that^ about the end 
of the second and the beginning of the third century, 
some changes had taken place in the ecclesiastical 
system which indicated a departure from its primitive 
purity. Indeed^ such a state of society as that which 
we have already described can scarcely hope for perma^ 
nant endui'ance^ unless through a fundamental alteration 
in huiiian nature and in the necessary course of human 
affairs. In addition to this^ the very principles of 
Christianity prevent it from remaining stationary; the 
spirit of the faith is active, penetrating, and pro- 
gressive; and thus as it expanded itself in numerical 
extent— as it rose in rank, in learnig, in wealth— 
as it came in contact with the neople of all nations ^ 
and with all classes of the people, a great variety of 
human passions and motives was comprehended by it, T)Mch 
had no place in its early existance. As it increased 
in the number of converts, the zeal of brotherly love 
and ardent charity became more contracted^ since it 
could no longer be universally exerted. As it rose in 
rank, it lost that perfect equality among its members 
which formed the very essence of its original and best 
character— false learning corrupted its simplicity. 


and wealth undermined It morality. If It gained In 
prosperity and worldly consideration^ it resigned the 
native innocence and freshness of childhood, 

¥e are far from intending to assert that any sudden 
demoralization or violent apostacy from its first prin- 
ciples took place in the Church during the third centu- 
ry— far from it-- we feel even strongly assured that 
it still continued to embrace the great proportion of 
xjhatever was trioly virtuous and excellent in the Roman 
empire » But^ in closely attending to its history^ we 
observe that it become thenceforward the history of 
men rather than of things | the body of the Church is 
not so much in view<> but the acts of its ministers and 
teachers are continually before us, ¥e read little of 
the clergy of the first two centiaries; they appear to 
have discharged their pastoral duties with silent dili- 
gence and disinterested piety, . Vie learn their charac- 
ter , for the most part^ from the effects of their 
labors 5 and we find its ample and indisputable record 
in the progress of their religion^ and in the virtue 
of their converts. 

The progress of religion, indeed^, continued^ under 
easier circumstances, with equal rapidity j and we have 
reason to believe that, before the time of Constantine, 
it was deeply rooted in all the eastern provinces of 
the Roman, as well as in the Persian empire. Gibbon 
has candidly aclcnowledged his error in attributing the 
conversion , of i\rmenia to the riegn of that emperor; 
and, perhaps 5 a more impartial reflection on the miss- 
ion of Pantaenus, which we have no reason to believe 
fruitless, would have led him to doubt his own accuracy 
when he makes a similar assertion respecting iEthiopia. 

The light of Christianity had certainly penetrated, 
with varying splendor, among the Bactrians, the Parth- 
ians, the SC';5^i:hians, Germans, Gauls (now France), and 
Britons, The Goths of Ilysia and Thrace were converted 
by missionaries from Asia, and laid aside, on the re- 
ception of the faith, the primeval barbarity of their 
manners, -Waddington » s History Of The Church. 

'My sheep hear my voice, and I know them, and they 
follow me: and I give unto them eternal life.'^ 

THE PILGRIM __^______ 239 


'There- flows -a stream from Calvary's Crossj ■ • . 
Dear Savioxir^ from thy bleeding Bidej- - - - 
The blood of life was thy dear loss; 
precious Saviour^ Sanctified. 

Upon the cross I- see tliee no^riy '•■■"' 

Saviour dear^ by thy dear side 
Now let me stand and meekly bow; 

Thy Spirit Lord in me abide , 

Thj loss my gain; my life I draw 

From thy dear wounded side^ 
deathless lif e^ • in thee I saw 

Salvatioxi^ free and wide. 

Dearest Saviour* I on that cross^ 

Thy blood was spilled/f or' worthless m.e; 

A priceless gift^ of nameless cost. 
To bring thy loved again to thee. 

Yiy trembling spirit lifts her eyes 

To gaae in wonder at thy love; 
And while I muse in sad surprise, 

i%- latest doubts and fears i-'emove. 

Earth *s trifling toys; its worthless din, 
I'd gladly quit and dwell with thee; 

Thy blood was spilled rry love to x^in. 
And draw me sweetly Lord to thee, 

Cross of Christl fateful dayl 

VJhere life and death met face to face; 

Hiere Jesus brought my sins away, 

And bathed my soul irdth guiltless grace. 

Then let me rise and soar away. 

On wings of joy to my dear home; 
And range among the raptured throng. 

And sweetly know as we are known, -D.F,¥. 



The time covered by the Book of Ezra extends over 
a period of about eighty years, from ^37 B.C. to l\$Q 
B.C. It opens with the proclamation of Cyrus ^ 1st 
chapter l-U, which vras already mentioned in the last 
two verses of II Chronicles, permitteing the retm*n 
of the Jews to Jerusalem and the rebuilding of the 
teBple,. They did meet with considerable opposition 
from the people of Samaria, who T^jrote a letter to the 
king saying that if this city was rebuilt, they (the 
Jews) would not pay toll and tribute, and therefore 
endamage the king'.s revenue. So the king commanded 
and the work ceased. However other men arose and did 
build the temple. ' VJhen questioned, they replied, 
"We are the servants of the God of heaven and earth, 
and build the house that was builded these many years 
ago, which a great king of Israel builded and set up,'* 


Ezra is first mentioned in the 7th chapter. He was 
born of the lineage of Aaron, the chief priest, and 
prepared his heart to seek the law of the Lord, and do 
it, and to teach in Israel statutes and judgments. 
Ezra was sent to carry all the silver and gold he could 
find back to Jerusalem, He says, "I was ashamed to 
require of the king . . , soldiers and horsemen, . . . 
because we had spoken unto the king saying. The hand 
of OU1-* God is upon all theia for good that seek him, 
but his power and his wrath is. against all them that 
forsake him." So they fasted and prayed to God, and 
he protected them all the vray* Then they offered 
b-urnt offerings, with all them that came out of captiv- 
ity, for praise to God. God had commanded that they 
shoxild not marry of the children of the landj however 
they did not hearken, and Ezra confessed and wept be- 
fore God and all the congregation, because of this, 
and suggested that all who had married unlawfully, put 
their wives away, and, and offer a ram for their tress- 
pass | and they gave their hand that they would do -Uiis. 

James Graybill, Goshen, Ind, 


VOL, 3 NOVEfflExH, 19.^6 NO. 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2; 1 1 


Lord^ mth glowing heart I^d praise thee^ 

For the bliss thy love bestows j 
For the pardoning grace that saves me^ 

And tlie peace that from it flows j 
Help^ God^ my weak endeavor^ 

This dull' soul to rapture raise; 
Thou must light the flame ^ or never 

Can my love be wai^med to praise. 

Praise mjr soul^ the God that sought thee^ 

Tfr etched wand ^rer^ far astray; 
Found the lost^ and kindly brought thee 

From the patlis of death away; 
Praise, with lovers devoutest feeling. 

Him who saw thy guilt-born fear, 
And the light of hope revealing. 

Bade the Blood-stained cross appear. 

Lord, this bosom's ardent feeling 

Vainly xTOuld my lips express; 
Low before thy footstool kneeling 

Deign thy suppliant »s prayer to bless. 
Let thy grace, my soul's chief treasure. 

Lovers pure flame within me raise; 
And, since words can never measixre. 

Let my life show forth thy praise. 




THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Thanksgiving day^ as we know it^ is of American 
originj but the service of thanksgiving to God is of 

Biblical origin. 

The giving of 

thanlvs is an expression 

of the lips^ and a duty which we ox-^re to Qod| but to be 
of any service to him^ and acceptable, it must spring 
from a deep inner realization of having been blessed 
or favored above that which we deserve, and above that 
which cur benefactor is obligated to give. 

To be truly thankful, one must be humble | for, in 
rendering true heartfelt thaiil<:sgiving to God, we 
aclmowledge oui^ dependence upon hiaiu It may be said, 
then, that thankfulness is an attitude^ or feeling of 
gratefulness for benefits received, and thanlcsgiving 
is expressing that .feeling in words. 

How important it must be to feel truly thankful and 
then render true heartfelt thanksgiving to God for his 
goodness. Even Jesus often gave thanlcs to God the 
Father, It seems to be one of the highest orders of 
fellowship and intelligent acknowledging of God^s supr- 
emacy in the order of the universe. 

How rude and ungrateful it must be in the sight of 
God and Jesus Christ, and all holy beings, to see pooi; 
dependent, fallen hui'aanity so unmindful, and ungrateflal, 
and unwilling to.i^ender to God his just due of thanks- 
giving and honor and praise for his gracious gifts of 
life and blessing to his- creatures. 

In the first chapter of Romans, the Apostle Paul, 
in describing the terrible depravity of the ungodly, 
lists unthankfulness as one of their besetting sins: 
He says, mhen they loiew God, they glorified him not 
as God, NEITHER WERE THANKB^ULj but became vain in their 
imaginations, and their foolish heart was darkened. 
Professing themselves to be wise, they became fools. 


and changed the glory of the uncorruptible God into an 
image made like to corruptible man^ and to birds^ and 
fourfooted beasts^ and creeping things, etc." And 
again, in warning his spiritual son Timothy of the 
perils of the last days, in describing the attitude of 
the ungodly he says, "they shall be lovers of their 
o>m- selves, covetous, boasters, proud, blasphemers, 
disobedient to parents, UKTHANIvFUL, unholy, etc." In 
Col. 3^ lb -he says,'^And let the peace of God rule in 
your hearts, to the which also ye are called in one 
body, MID BE XE THAI\[I'{FUL,^' 

It seems stange that wo should need to be told to 
be thankful 3 yet no more strange than that we shoiild 
need to be comraanded to love one another. Experience 
and observation, however, has proven that in these two 
greatest of huiiian and divine relationships, mankind is 
woef "Lilly deficient, and selfish, 

Man^s un.gratefulness to his fellow -man is pointedly 
illustrated in the following incident; "Tears ago, when 
the steamer LilDI ELGIN was sinking in Lake Mchigan, a 
student in Evanston, i-^ir, Spencer, with great energy and 
exposure, saved seventeen lives. Broken in health from 
this effort, he was asked, when an old man, what re- 
turns of gratitude, if any, cajne. He answered, «not 
one." This same attitude is shoii-m, even to God, in 
the case of the ten lepers whom Jesus healed^ as re- 
corded in Lul<:o 1?: 11-19 "• . . And one of them, when 
he saw that he was healed, turned back, and with aloud 
voice glorified God, and fell down on his face at his 
feet, GIVING Iffl-I THANKS: and he was a Samaritan. ■ And 
Jesus answering said. Were there not ten cleansed? but 

Even in heaven there is thanksgiving, as recorded 
in Rev. hi 9, where the holj^ beings which are continualy 
before God, "give glory and honour and THANKS to him 
that sat on the throne, who liveth forever and ever." 

We conclude therefore with the words of Heb. 132l5> 
"By him therefore let us offer the sacrifice of praise 
to God continually, that is, the fruit of our lips 

2l|l; , THE PILGRIM 

Ye servants of God^ yoirr Master pro claims 
And publish abroad his wonderfiil name; 
The -name all -victorious ox Jesus extol | 
His kingdom is glorious ^ and rules over all# 

■God ruleth on high^ aluiighty to save; 
And still he is nighj his presence we- have: 
The great congregation his triumph shall sing^ 
Ascribing salvation to Jesus ^ our King, 

'^Salvation to God^ who sits on the throne," 
Let all cry aloud, and honor the Son: 
The praises of Jesius the angels proclaim. 
Fall down on their faces, and wox'ship the Lamb, 

Then let us adore, and give him his right. 
All glory and power, all wisdom and might, 
All honor and blessing, with angels above. 
And thanks never ceasing for infinite love* 

-Charles Wesley. 

By J.I. Cover. 

VJonderf ul and effective was the work of the Holy 
Spirit in the moving power upon the Proi)hets and holy 
men of old^ leaving us a permanant record, part: of the 
Holy Bible, This line and mtness of the Prophets 
came to a close as the kingdoms of Isral and Judala 
were broken- up| the temple destroyed, and the daily 
sacrifice taken away for a timej the people carried 
away captive among the nations, where the last of tlie 
Prophets gave their message of warnings, chastizements, 
and telling of a better day, Darloiess enshrouded the 
nations tired of idolatry, gross darkness covered the 
despairing people. 

In the hearts of the faithful, the words of the 
Prophets foretelling coming deliverance and salvation 
by the advent of the Messiah, kindled their longing 
and desire to see the glorious day, God had set the 
time and place for the axfakening dawning, time, prepar- 


ing in advance^ so all was ready when the day was at 
hand. With power and coimnission froBi God the angel ,.' 
Gabriel descended from heaven appearing to Zacharias 
in the rebuilt temple hear the alter of incense^ as 
this faithfiil priest was attending to holy services^ 
announcing that he would have a son^ "For he shall be 
great in the sight of the Lord., and shall drink neither 
wine nor strong drink; and he shall be filled with the 
Holy Ghost from his raothcr's xTOmbJ' This amazing 
announcement came ti^ue^ and here wo have a little boy 
at birth endowed with the Holy Spirit; his whole life- 
time consecrated to the great work of preparing the way* 
"The voice of one crjnLng in the wilderness^ prepare ye 
the way of the Lord^ make his paths straight, iLvery 
valley shall be filled and every mountain and hill shall 
be brought low; and the crooked shall be made straight, 
and the rough places smooth; And all flesh shall see 
the salvation of God." John Baptist's whole life was 
ordered and directed by the Holy Spirit^ and as Jesus 
says, "But what went ye out for to see? a prophet? yea, 
I say unto you, and more than a prophet. For this is 
he of whom it is written, Behold I send my messenger 
before thy face, which shall prepare thy way before 
thee," Also we have this said of him,, "And he shall 
go before him in the Spiiat and power of Elias, to t-urn 
the hearts of the 'fathers to the children, and the dis- 
obedient to the msdom of the just, to make ready a 
people prepai-^ed for the Lord." Here reference to Eli- 
jah that holy prophet who lived so consecrated to God 
that Elisha asked that it be granted to him a double 
portion of his Spirit, Eli j all says, "Thou hast asked 
a hard thing, nevertheless if thou shalt see me when 
I am taken up from thee it shall be so unto thee, but 
if not it shall not be so. Elisha saw him taken up, 
and received the Holy Spirit's working power in double 
measure . 

The same Holy Spirit takes charge of John Baptist's 
life in measure we do not know, but, "In the Spirit 
and power of Elias" preparing the way in the hearts of 
the people, who were awakened out of their darkened, 
despairing condition by the daw~ning day light, whose 

.-J ^ ^;ki^'^^9^VBP!«P!RPi^ 

2k6 ... T&ii PILGRIM 

streamer pointing rays from the Sim of Righteousness 
arising. John the Baptist by the Spirit of God pre- 
paring the way^ at last pointing his spirit moved hand 
says^ I'Behold the Lamb of God that taketh away the sin 
of the world," 

Preparing the way for Jesus ^ - 

To come upon ■ this earthy . 
Preparing the hearts of the people^ 
For truths of priceless worth. . 

Fl*eparing the holy liiway^ " ' ■ ' ■ 
Straight for the coming king^ . 

Preparing the holy angels^ 

That shepherds hear them sing, 

Pi^eparing that John the Baptist ■: 

Be holy all his life; 
Be filled with the Holy Spirit^ 

And keep from the ways of strife,. 

Preparing his voice a trumpet. 

Resounding far and widej 
m.nj people hear him calling. 

There by the riverside, , 

Preparing the water flowing, . ^ 

That people enter in: 
Baptizing theni for repentance. 

From every kind of sin, . 

Preparing thie way for Jesus j ,. 

Pointing the people to 
The Lamb of God ever standing, 
For them, for me, for you, 

-1160 Star Route., 
Sonora, Calif* 

'Tor thus saith the Lord God, the Holy One of Israel; 
In returning and rest shall ye be saved; in quietness^ 
and in confidence shall be your strength.'^ Isa. 30: l5. 


By david At Skiles^ 

It is interesting to note that in GodJs great plan 
of the ages^ as revealed through his holy word^ that 
many of his chief objects and purposes^ and the con- 
suTiiations thereof} and of his marvelous designs ^ are 
prefigured by types and shadows. These symbols^ tj^es 
and shadows ai-^e only faintly or partially illustrative 
of the great objectives^ substance^ and final perfec- 
tion and fulness of his designs and worteianship fj?om 
the beginning of creation to its endj and then on into 
eternal and unending existance. 

In Gol, 2:l6^ 1? we read^ '^Let no man therefore 
judge you in raeat^ or in drink^ or in respect of an 
holy day^ or of the new moon^ or of the sabbath days^ 
lIKIXm ARE A SHADaf OF TlIIMGo TO GOME,'^ thus signify- 
ing that the sabbath^ as one of these objects^ was a 
shadow of a future event or things to come. 

In the beginning God labored six days^ and on the 
seventh he rested from his labors.. And is it not quite 
suggestive that this first seven day week typified the 
fuLl duration of time? at the end of which the angel 
which John saw standing upon the sea and upon the land 
will declare that TD^IE shall be no longer. Here the 
climax of that which was faintly prefigured in the 
first X'j-eek of time. And now what an incentive to each 
one for a f ifLl sui-^render to the condition required to 
have a part in that glorious sabbath of a thousand year 
reign with Christ our king. 

The advent of sin into the world which alienated 
humanity from God and the truth ^ could alone be in part 
aioned for by the sheding of blood from the best of the 
flocks, and though this could not wholy erase the guilt 
of sin, but only defer it, it being insufficient, yet 
how vividly the slain lamb typifies the matchless great- 
ness, and redeeming power of the LiU^lB OF GOD whose pre- 
cious blood flowed, and can avail for the pardon of 
sins, that they may be banished into oblivion to be 
remembered no more. 

As the shadow is only a vague yet true image of the 


tree or object by which it is cast^ so Jesus superceeds, 
excells and outshines the type a thousand fold. 

The smiitten rock that brought forth water that quen-^ 
ched the thirsty children of Israel in the wilderness^ 
truly represented and proved to be the rock of ages: 
Christ Jesus^ whose living water of life flows freely 
for every thirsting so^ol who hungers and thirsts for 
righteousness Oh how much this water excells and 
transcends the water that supplied their physical needs. 

In Holy Writ we see the chui-^ch in the wilderness as 
she journed and tiormoiled in the sins that beset her^ 
no doubt eagerly longing for the PrordLsed Land^ the 
earthly Canaan^, the land of rdLlk and honey. And did 
it not -point forward to the higher and nobler plain of 
the Christian Church? as she struggles on her pilgrim 
jovxnej through this sin defiled world toward the heav- 
enly Canaan^ which is so far above the concepts of any 
earthly Canaan as the heaven is high above the earth. 

iuiciently the pries tliood^ and high priests were 
intermediateries between iiian and God, Israel approach- 
ed God through a human priesthood. This gave way to 
cur perfect high priest Christ Jesus. For he being 
made perfect^ became the author of eternal salvation 
unto- all them that obey him« Shadow and substance: Type 
and antitj^e, 

Israel in Egyptian bondage and sore distress 3 cried^ 
and the Lord heard their groanings and delivered them 
by vray of the Red Sea^ of whom it was said^ '^They wex'e 
all baptized unto i-ioses in the cloud and in the sea," 
This perhaps figurative of the unrcgenerate sinner, 
loaded down with Satan's bondage 3 but who through faith, 
repentance and baptism is initiated into the kingdom of 
Christj having his former sins washed away, he now puri- 
fies his soul in obeying the truth; walking the highway 
of holiness until the Jordon of death will open its 
portals to the iimiortal realm, and forever close them 
to all that is mortal. 

The brazen serpent upon the poles ohe very image of 
the thing that bit the Israelites, did not contain a 
drop of venomj but a fountain of life. Only the form 
of the serpent was there, truly tj^pifying Jesus upon 


the cross ^ who took upon himself the FORi-I of sinfiil 
fleshy yet, so free from^ and vdthout a drop of sin in 
his holy being^ he was lifted up that "I'JhosoeTer be- 
lieveth in him should not perish^ but have eternal 
life J' ^ • 

In the handix-jork of God one feature .is significant: 
that he starts or begins at the base^ and ever works 
toward the sunmiit^ So may we in the language and ad- 
monition of the Apostle Paul, I Thess. 3:12, 13, "And 
the Lord make you to increase and abound in love^ one 
toward another, and toward all, even as we do 
tovxard you: to the end he may stablish your hearts 
•unblameable in holiness before God, even our Father, 
at the coming of our Lord Jesus Gririst with all his 
saints «'f Grow in grace and righteousness unto the 
perfect day,, -^^ossville, Ind. 


Gomraercial fruit gz^owers of our day have more fear'" 
of the small parasites T-ihich feed upon the plants thia^. 
they have of the great hurricane-force winds vjhich oc-- 
casionally blow in from the sea. Ship captains, since 
ancient times have feared m.ore the tiny shipworm which 
makes thousands of tunnels in the woodwork of ships 
than the great winds which the ship must weather. A 
giant tree which' had stood for four hundre,d years lies 
on the slope of Long »s l"^eak' in Colorado. The tree was 
a seedling when Golmnbus lanoled ^in San,. Salvador, It was 
struck by lightening fourteen times and withstood the 
storrnx'^inds of four, centuries | but finally fell because 
tiny beetles killed it— little beetles so small they 
could be crushed between the fingers of a small child. 

. . . Likewise the greatest threat to the Christian 
Chui-^ch is not the organised forces of anti-Ctoistian 
doctrines and philosophies, but the little forces of 
evil working from within. The little beetles and ship- 
worms of jealousy, hostility, covetousness and prejud- 
ice within the brotherhood are a far greater threat to 
the Ch-urch than the great hurricane forces of evil in 
the world, ^Selected. 



Harrassed by a fast, inventive age, our generation takes 
little time to evaluate the ethical implications of many actions. 
Intrigued and preoccupied, men give little thought to the source 
and principle of right. Habit patterns are largely that of aping 
every one else. Consequently moral values are a matter of pop- 
ular opinion or a giving way to a feeling that "this is expect— 


Thet*e is a mde-spread bemlderment as to right and -wrong. 
A clear line of demarcation between them has become blurred and 
dim» Our fere— fathers seemed to enjoy a tranquility that to 
the contemporary is vague and pu22ling# Mxing of m.oral values 
has m.ade the mark hazy and gray. Someone has said, "We are at 
one of those cynical junctions of history where men have dis- 
covered the almost rightness of a great deal of wrong and the 
almost wrongness of a great deal of good." 

Our materialistic and sensuous age intoxicates. It causes 
a staggering in the m-oral arena that exhibits a loss of discern- 
ment. The feeling is that of becoming all mixed up and frust- 
rated. So— called modern progress makes demands that argiie 
against paying strict attention to what God says* Like Saul, 
the pressure of circumstances causes one to trimip up excuses 
for partial obedience. This partial obedience to moral right 
will bring confusion just as is usually the recult when work is 
left half done. 

This tendency is not only amiong the non-church goers or the 
irreligious but is also seen in religious groups. The attempt 
to water down the true color of discipleship has caused it to 
fade and become increasingly dim. i\/£ach of modern religion 
■vrould come under the pronouncement of Isaiah, who spoke boldly 
and clearly to his contemporaries. He said to those mse in 
their own eyes, who had naxed moral values till their senses 
were perverted, "V/oe unto them that call evil good, and good 
evil; that put darkness for light, and light for darkness; 
that put bitter for sweet, and sweet for bitter I" (isa. 5:20) 
Such a spiritual condition is void of all sense of moral distinr- 
ctions. The true, contented, loyal disciple is able to discern 
the things that differ. This is the source of true riligious 
joy and the result of genuine Christian experience. Today we 
have a confused front of religious standards and practices thab 
are hard to define. They are off color, not wholly wrong and 
neither are they really right. Surely the distinctions shoiild 
be more clear. 

What was true in Isaiah's day is also true in ours. Contempt 
for good m.oral practice on the ground that it is old-fashioned 
will never change a moral fact. Neither is an old practice 
right simply because it is old. Evil never matures into good 
no matter what age. Sin is a disease from which man cannot 
escape by rationalization. There is actually an innate percept- 
ion in the heart of every person, and the honest man will admit 
the good. The subtle expression of hate for the good is as old 


as the huim-n fanaly. Cain discerned that Abel's works were 
righteous* They condeiiined him and he hated Abel, It's still 
the same old story. Confusion is the result of refusing to 
obey God* If we- do not do today what vre know we ought to do, 
some day we wi.ll become so confused in moral values that we will 
not know what we should do* 


First, there is confusion in the area of things. Ours is an 
age of things, but the same moral failure can be ^vritten of any 
generation. Tilings have always had a ^my of attaching themsel- 
ves to in such a way as to detach him from God, thus regard- 
ing the created and the creature more than the creator. Not 
only is this an offence to the personal God, in robing Him of 
His glory, but it is damaging to man's person. The man who 
quickly said to^Jesus, "I will foUovr thee, " apparently never 
did so after Jesus had replied, "The foxes have holes and the 
birds of the air have nests, but the Son of man hath not where 
to lay His head." Ji^ridently things and circumstances intercep- 
ted his desire to follow. The rich ruler apparently had keen 
moral perception, for he said, "all these have I kept from my 
youth." Yet his sense of moral value was confused at the thought 
of giving up his po sessions. 

My I repeat that our fast inventive age is preoccupying. 
Even with the necessity of making a living, it is so easy to 
become overcharged and to fail to see the highest moral values. 
"Seek ye first the kingdom of God, and his righteousness; and 
all these things shall be added unto you." (Matt. 6:33) If we 
fail to put first the inner discernment of right action, and 
the seeking of the Kingdom values of righteousness and peace 
and joy in the Holy Ghost, then things will ironically m.ock us 
and take all the joy out of living. If we get mixed up xn the 
value of things, thinicing they are the sourse of happiness, we 
become the servant of things. This can blurr our moral vxsion 
and confuse moral issues until all our decisions are made m 
the light ^ of circumstances and the condition of our things, and 
such decisions are usually wrong, "^.'hat shall it profit a man 
if he gain the whole world (or a small part of it) and lose hxs 

own soul." ^ . ^. . T 

Second, we might think of the mixing of values m the social 
area Recently in a ne•'v^rspaper the editor quoted the words of 
Mark Twain -v&ich were put into the mouth of Huckleberry Finn, 
""Wha-ts the use you learning to do right when it's troublesome 
to do right, and ain't no trouble to do wrong." He concluded, 
"So, I reckon I won't bother no miore about it, but after this 
always do i^ichever comes handiest at the time." 

This is the philosophy of many persons. Such thinking pro- 
duces wrong instead of right. It creates m.oral ana^rchy where 
^im and passion rule. It yields frustration of mind, disapp- 
ointment of heart, and actually brings disgust with self. Self- 
indulgence will never bring happiness. Even the way that 
seemeth right unto a man is the way of death. There is no way 
of getting around this. Moral lawlessness always leads to tra- 
gedy. Stealing, lying, murdering, coveting, adultry, and false 

2^2 • THE PILGRm 

accusation are always wrong. Joseph irlglit have evaded two years 
in jail if he would have yielded to passion indtead of cons oi en- 
ce« Because it is easy does not make it right • "Woe unto them 
that call eTeil good, that put darkness for light, that put 
bitter for sweets" The prophet condemns these that nax morals, 
or mix colors or mix drinks, and those who are wise and prudent 
in their own eyes« ivlodern msdom has become Tery Pharisaical 
as it gloats over the fact that it has gotten rid of aid fash- 
ioned ideas alid ideals of morality^ 

The iTiOdern metods that are used to relieve men of guilt, 
such as having them believe they are not responsible Sot their 
sinful actions or that impure actions are healtny and normal is 
confusing of moral issues. 

Recently in a fiftieth anni^versary issue of a magazine there 
was published an article on the socalled emancipation of women 
since 1905 j, shomng prints of cover pages -of the magazine « It 
was a glaring example of mixing Dioral values when .they called 
the taking away of the modesty of women by the term "emancipa- 
tion^" l%at is back of the speed with which modern society has 
accepted the nude? Is it not in the present-day methods which 
rapidly adjust the mentality to vdcked trends? V&at %Tculd 
Isaiah say in our day? "^<Vhat a vivid example of calling evil 
good, and darkness light, Y/ill the m.odern practice of ignoring 
the plain tea.ching of the Bible on m.odesty bring the so-called 
liberty they expect?' Decidedly no« But rather it mil bring 
to pass what Jude says, "Even as Sodom and Gom.orrah, ond the 
cities about them in like manner, giving themselves over to 
fornication, and going after strange flesh, are set for an ex- 
am.ple, suffering the vengeance of eternal fire* Likemse also 
these filthy dreamprs defile the fl^sh^" This generating of 
the fires cf lust 'mil end in the judgment of: God. 

Knowing these things, should not we as Christians vratch and 
be careful to maintain marks of Christian modesty. The Bible 
certainly requires the body to be covered and the marks of dis- 
tinction should 'not be hazy cr confused. The high value of 
m.oral beauty is the inner man, purified and cleansed by the 
blood of Chi^ist, graced "mth love, peace, joy, gentleness, good- 
ness ^ These are values sin can neTer bring -. "Blessed is he 
that watcheth, and keepeth his garm.ents, lest he walk naked, 
and they see his shame > " (Kevo 16:15) 

The third area of confusion might be called the area of wor^ 
ship. As moral beings all luen seek for some source of authority 
to justify their actions. Everyone has a standard. It m.ay be 
a certain code of justice, the shrine of pleasure, or the alter 
of asceticism. The mystery of our being constantly calls for 
explanation » The theory of evolution has been hailed as a re- 
lease from the thought of responsibility. It has had tremend- 
ous effect on present-day morals. It explains- that certain 
kinds of conduct in primitive time were found beneficial and 
they called it good, and other kinds of conduct were harmful 
and these were called ivrong. This reduces miorality to the 
question merely of what is useful and harmful. 

7^e need a higher source of right. Faith in a holy, just, 
merciful, and loving God as personally concerned and interested 


in us is far superior to any other riew. Unless V7e have a 
correct knowledge of God our morals vdll be perverted. VJe 
cannot mix the theory of evolution and the revelation of God^ 
-without becoming confused. Neither dare we allow the emphasis 
on freedom and the necessity for release to shove obedience 
into the backgrounds These attitudes taking root threaten the 
very fabric of civilization, ruining the sanctity^ of the hom.e 
and destro3dng the very nature of the spiritual life<, 

There is only one remedy and that. is to worship God in spirit 
and in truth. To worship God- means to obey Godc To obey God 
means that I mast acknowledge Him as the highest authori^Gy in 
my life^i If I acknowledge Jesus as my Lord, then I surely can- 
not serve a second master. As a coirmtted disciple I dare not 
mix moral decisions 77ith oojisi derations of personal gain or 
desire. "No urgings of em.otion, no intellectual pursuits, no 
physical recreation, no half-gods^ no m:aterialismi, not anything 
at any time or anywhere dare be permitted to displace God from 
the throne of my heart «" jU-most every walk of life is demand- 
ing more specialization to the extent that it is claiiriing a 
loyalty of" the hand and heart and head that borders on v^orship. 
Before' we know it another Iviaster mil have moved in. Time and 
talent mil be sacrificed at this new alter. I'Ye thus attempt 
to mix the high calling of discipleship and the demands of a 
m.aterialistic age^ This compromise and mixing of moral values 
is producing Cliristianity' s most; insidious compromise* 


The best Biblical illustration of the result of mixing moral 
values is found in the church of Laodicea. (Rev« 3: 14-22) 
Here indifference is characterised as lulrewarmness . They became 
ri6h, materialistic, and secular, and were thereby rendered tot- 
ally blind to their moral and spiritual condition. They were 
wretched, with no real peace. They were miserable, without 
joy in the Holy Ghost. They were poor, having no faith^to avail 
themselves of god's promises, and were minus treasures in heaven. 
They were naked, mthout the robe of righteousness^ All this 
because they indifferently left Jesus standing at the door. 
What an indictment for a church professing the name of Christ I 

VJhy was Christ nauseated? This is an emotion of which we 
read in no other place in the Bible « It was because he had re- 
peatedly taught the importa-nce of one goal, one purpose, one 
loyalty, and one ethio. He used terms like the straight gate, 
the door, the way^r the single eye, not putting hand to the plow 
and looking back\, He dem^anded total denial, total discipleship, 
and total service. Whatever we do is to be done to the glory 
of God. Such demands do not permit flabl^y, halfhearted, compro- 
mising, disinterested mixed motives and questionable morals. 
Christ wants us either. to be for Him or against Him. Lukewarm- 
ness is sickening. It shows contempt for his love and ingrati- 
tude for His grace. 

Communism mil not tolerate an indifferent and divided concern. 
They dem.and total acceptance, total commtment, and total activ- 
ity, with nothing to offer 'but death. 

2$k . THE PILGRm 

Should Christ expect less? Why dt we live in the dimness 
of His light and walk in the grayness of borderline distinct- 
ions? ■^Vhy be satisfied with the impurity of mixed morals , "vdien 
He promises everlasting life? The need of the hour is zealous, 
true-blue disciples mth pure, unmixed morals and a crystal 
clear vision of real values, having no other goal than to meet 
the challenge of the cause of Christ ♦ 

"Woe unto them that call evil good, and good evil; that put 
darkness for light, and light for darkness; that put bitter for 
sweet, and sweet for bitterJ " -SVtfORD M'D TRUIvlPST. 


". , « the gospel of God, which he proinised afore 
through the prophets in the holy scriptvires," Rom, 1:1, 2, 

The Gospel by which we are saved and which we preach 
is in the eternal purpose of God. God intended from 
the beginning to stamp into the beings of His creation 
the image of His holy character, >Jhen the sin of man 
threatened to defeat the divine pixrpose, God co"untered 
with a plan of redemption whereby even a sinful man 
could, if he would, be washed clean from his guilt and 
be established in the- righteousness of God. 

This plan He made loiOTm from the beginning. He gave 
to the patriarchs His word of promise, and wrote it by 
s^vrmbols into the sacrifices and feasts of the Mosaic 
law. Through His prophets, as Paul says. He wrote His 
promise into the Holy Scriptures. VJhen Jesus Christ 
presented Himself as the promised Redeemer, the people 
of His time could know what He meant. The redemption 
acct)iiplished through Calvary and Easter began the fill- 
fillment of the promise given centuries before. Before 
the Ifex^^ Testament was written, the apostles could 
preach the Gospel— what had been prondsed and what 
had been performed. The New Testament record does not 
give us a Gospel^ it simply puts into a written form 
the Good News that the Old Testament promise was being 
performed in Christ. 

That is, the Gospel has nothing of temporary provis- 
ion about it. It is not the hurried emergency plan 
of one whose other plans went awry. There is no mark 
on it to indicate that God was caught unprepared, and 
had to think up something quick. Any doctrine that 


God was frustrated in His timing and had to throw in 
something for the parenthesis , something that the pro- 
phets knew nothing about, is simply read into the 
Scrip tiures, and not out of them. 

The Good Nexis was there all the tiuie, and found its 
embodiment in Christ: that One would come to put do>ni 
the e^emy, and all his works; that God's kingdom would 
be final and x\roi£Ld include men of all the nations; 
that the Messiah Servant would be sacrificed to save 
lost men; that judgment would put an end to evil; that 
God would write His law in the hearts of those who 
would receive it; that the divine image would be impre- 
ssed upon human life. The Good News was that now: in 
Christ all this Tjas in process of realisation— already 
in part, in completion wixen He would come again. 

And so the church of this present era, the church ,. 
into, which we have come by the redemption ■i.'jrought by 
our Lord, is not a sudden afterthought. We are the 
goal -people, who fit into the eternal purposes of Him 
who created us and who regenerated us by the work of 
Christ. ' The Old Testament Scriptures are ours, just 
as they were Paul's, and the New Testament is the pro- 
per sequel to the Old Testament. The whole Bible^has 
a marvelous unity as promise and fulfillment, as pur- 
pose and accomplishment, as shadow and substance, as 
type and antitype, as a first covenant which is insep- 
arable from the second covenant. Thank God for the 
Gospel of both the Testaments. -Gospel Herald. 

"Bible" means "The Book," 

But if we pause to look 

And for a moment tarry, . . . 
• • - We Ml find a whole library. 

Testam.ents Old and New 

Divide it first in 2. 

The Old reveals the plan divine. 

Its volume number 39. 
'■ ' . The New will lead our steps to Heaven; 

Its- books consist of 27. 

One cover then on all we fix, 
. . . And find they number 66. 

-^-nv Fontman. 

256 ' THE PILGRJyi 


ly'i4RY F. WAGNER, daughter of John B. and Elisabeth (Fitz) 
Wolf, was born near Astoria, Illinois, April 28, 1863, and pass- 
ed away October 14, 1956, at I'lbdesto, Calif., Aged 93 years, 5 
months, and 14 days* 

She was united in irarriage to Daniel W« Wagner Dec, 25, 1895, 
Y?ho preoeeded her in death in l/'ay, 1946; also one son, David, 
preceeded her in death, passing away at the age of 3 months. 

She is sur-viTed by 2 sons and 2 daughters: Susie Y^agner, 
Clay E*, Elisabeth Cover, and Ernest Wagner, all of Modesto: . • 
one aged sister, Rebecca Buckingham of Gaiinter, Kans©, one 
brother Jesse l?olf of Modesto, 15 grandchildren, and 8 great- 
grandchildren! also 5 step— grandchildren, and ijuany other relati- 
ves and friends. 

She inoYed from Illinois to Eansas about the year 1388, resid- 
ing in ilansas and Colorado liuitil 1913 when she came to Calif, 
where she spent the reiT:aini ng tiiLe of her life. 

She accepted the Saviour and was baptised in early life, and 
we feel she remained faithful to her baptismal vo-ws throughout 
her long life. Having never been so well, her last illness 
extended over several years. She 7/as much devoted to her home 
and family, and being so closely confined for the last five 
years or more, we will miss her keenly in the home. 

Funeral services were held in the Old Brethren meeting house, 
at Salida, by the home brethren; Elders, Christie Cover, Paul 
Clark, and Joseph Cover. Scriptural readings from Psalm 103, 
and Job 14; hymns: 455, 384, 556, selected by the family* 

She was laid to rest in the Wood Colony Cemetery; there to 
await, the resurrection morning. 

By the Family. 

Fast ^sthe rolling seasons bring, 

The hour of fate to those we love. 
Each pearl that leaves the broken string. 

Is set in friendship's bower above. 
As narrower grows the earthly chain, 

The circle ?ddens in the sky; 
These are treasures that remain^ 

But those are stars that beam on high. 

The Bible (cDntinued from page 262) 
The Word of God does not change but a spoken lang- 
uage does and therefore no version is final. The Word 
must not be confined to the provincialisms of any area 
or any century but must ever be in a language that sets 
forth clearly the Creator who made us and loves us all. 

-Gospel Herald, 
Editors notes- This article has been selected for its 
historical valuer and not to enter the controversy 
regarding the superiority of any certain translation* 


By Daniel Musser^ 186I(.. (continued) 

Here now is where Christ 's . kingdom had its origin in the 
hearts of those true believers, who were wrought by the spirit 
into the image of Christy 

Christ plainly told his Apostles, "except YE be converted, 
and become as little children, YE shall not enter into the K:ing- 
dom of HeaTen,^' This amounts to a plain declaration that they 
were at that time not yet converted in that sense in which the 
Saviour applied the word. This position is denied by great 
numbers of professors; and to explain myself briefly, is the 
reason for this digression. In the first place, the plain decl- 
aration of the Saviour should be enough to set the question at 
resto He -vms speaking to his ApostleS;, and. he says^ "Ii;'' that 
is, they to whom he Yra.s speaking "except YE be convert ed<i" Now 
if they were at that time such converted pcr£;ons as the Saviour 
had in view, he could not have addressed them as he did* 

The word conversion, (we all know) signifies change. Yfcen 
applied t . man, it means that his vie^ra, sentiments, or faith, 
is changed^ But every such change in man is net the conversion 
vMch the Saviour had in view*. The language of the Apostles 
plainly shows that they had no conception of the nature of the 
kingdom which Christ ^vas about to establish^ And it also plain- 
ly betrays the self-^love which dwelt in the hea-cto I do not 
allude to their on this occasion only, but to their 
language generally, -pj^ailst the Saviour was Y/ith them in the flesh. 
The kingdom of Christ is a spiritual kingdom^ and spiritual 
things must be spiritually disceredo The Apostles at this time 
had not yet received the Spirit; consequently they could not 
discern the kingdom, or the Saviour's description of itc 

The greatest and most marvelous change in the mind, senti-^ 
ments, or affections of man, which is recorded in the Bible, is 
that T^vhich was wrought on the Apostles and disciples by the 
po7>rer of the Holy Spirit, on the day of Penteorst; as well as 
T?jhat followed on other believers aftervrards^^ From that time we 
do not observe a single expression betraying ignorance of the 
nature of Christ's kingdom, or betraying seD.f-love in them. 
The love of God in the heairt was displayed in all they said and 
did, and their love to the brethren , and even their enemies, 
Y^as perceptible in their deeds and actions^ There was no ask- 
ing who was to be the greatest, who should sit on the right or 
left in the kingdom, no asking shall we smite with the sword, 
or shall we pray that fire fall do^m from Heaven and consume 
our enemies. They prayed God whilst being stoned to death^ 
"Lord lay not this sin to their charge." and when they w'cre 
buffeted 3 they went a^vay rejoicing xbat they were accounted 
worthy to suffer shame f .:r "the name of Jesus. This 7faE the 
change, or conversion which I believe the Saviour had in view, 
^^en he addressed the apostles as above quoted, and ^vithout 
which they could not enter into the kingdom cf Heaven. God 
winked at the times of man's ignorance, but now the time had 


come when the true light appeared, and he conuranded all men 
every I'jhere to repent. By the power of the Holy Spirit, the 
kingdom of Heaven was set up in the heart, and until this was 
done, I conceive the change which the Saviour alluded to was 
not -^crought. 

The reason Yihy Christ said to his disciples, that they cotild 
not bear those many things 7diich he had to say unto them, was, 
because they were yet carnal; their hearts wore not yet changed 
by the Holy Spirit, But vfhen this Spirit would come, he would 
lead them into all truth. This is the reason why God did not 
give man the CQiriDands under the law, which he did under the 
Gospel, They were yet carnal, they could not bear or comprehend 
Gospel coirmands. Their hearts were in the world, and to direct 
them in a way in which they would be required to sacrifice world- 
ly interests, would have deprived them of all comfort, and made 
them miserable. They could not "bear" it. Therefore they had 
to be directed in such a way as to make them as happy as the 
circumstances of their condition and relation to God would per- 
mit them to be made. For this reason they were directed in such 
a way under the law, as to improve their material condition, 
yet still directing their attention to som.e future good, and 
advanced condition far surpassing their present state. 

It is very evident that Christ did not come into the world 
to improve its political condition, to advance worldly wisdom, 
to favor external interests, or in any way to improve the mater»- 
ial condition of man. Every question having relation to any 
guch end ws.s evaded, and ansvrered so as to attend to the spirit- 
ual welfare of m,an, and the salvation of his soul, >^n*s incli- 
nations were already to strongly bent in this direction, and 
Christ^ s teaching and instructions were to draw him from it; and 
to direct him to the attainment of a higher, better, and more 
enduring, substance, "Seek ye first the kingdom of God Eis li^- 
eousness, and all other things shall be added," He tells us not 
to care for what we shall eat, or what we shall drink, or where- 
withall we shall be cl tithed. Rather enter into life lame, maimr- 
ed, or -Vvdth one eye, than having all our m.embers, and be cast 
into Hell, ijid again, fear not them that kill the body, but 
after that can do no more, &c. These were his teachings in a 
general way, and show clearly the purpose which brought him into 
the world. The blessings which are amongst the first of his 
recorded promises, are of a spiritual or eternal kind. The 
blessings proniised in the beginning of Christ's sermon on the 
Mount, I do not believe are intended to be bestowed on any one 
-who is possessed of only one of the traits of character therein 
named, and destitute of all the others (if indeed this could be 
so). But I think the whole taken together is intended to form 
the complete character of a Christian, who from a motive of love 
to God obeys the further commands given in this sermon. 

Moses, xne law, or the legal ordinances and ceremonies, could 
not take away sin; or give the Spirit of God. Christ did this, 
shovdng that His power far exceeded that of the law. Christ as 
the Son over his own house, having given Moses the law and cere- 
monies (as his servants), all the authority they possessed, 
could very properly at his coming assume higher authority than 


they possessed J and especially as he only authorized them to 
act till he ca^Goe; and they by his authority spoke of his coming,, 
and referred the faithful to him for a better knowledge of the 
mil of God, 

Christ now at his coming says, "Of old it was said, thou shalt 
love thy neighbor, and hate thine enemy." By that '^of old," is 
evidently ment the statute of Moses, which was under the old 
covenant based on the law, (for there it s^ys so.) But I as the 
nevf lawgiver say unto you, "love your enemies, bless them that 
curse you, do good to them that hate you, and pray for them that 
despitefully use you, and persecute you." He, also, says, "ye 
have heard that it hath been said, an eye for an eye, and a tooth 
for a tooth. But I say unto you, that you resist not evilo But 
whosoever shall smite thee en the right cheek, turn to him the 
other also; and whosoever will siie thee at the law, and take 
away thy coat; let him have thy cloak alsce" Christ tells us 
why we shall do this. He mshes the children of God to be dis- 
tinguished from those of the vrorld. Ee says, "that ye nay be 
the children of 3^onr Father which is in Heaven, for he maketh . 
his sun to rise on the good and the evil, and sendeth rain on 
the just and' the unjust." He mil have us by this to show our 
parentage, and how it distinguishes us from others, "For if ye 
love them %Thich love you, what reward have you a" Or if ye salu- 
te your brethren only, vrfiat do ye mere than others? Do not even 
the publicans so? Christ will have his disciples to conduct 
themselves so as to distinguish them from the world, and show 
that they partake of the divine nature* 

All mil admit that Christ does give ccitmandki, and .that we 
must obey ^/hem, I would ask what those here cited are, if they 
are not cmirands? Is there a single coinriand given by our Savio- 
ur which sounds more imperative than these here named? He says 
of old it was said, sothey shall do. BUT NOW I SAY UNTO YOU, 

Christ told his disciples plainly that they would have to / 
suffer. But he told them if they were persecuted in one city, 
they should flee to another. Y^en his Apostles showed their 
self-love by asking who should be the -greatest in the kingdom 
of Heaven, he reproved them severly, by telling them in very 
emphatic language, that unless they were converted and became 
as little children, they could not enter into the kingdom at all. 
And v/hen several of them asked him, whether they should pray for 
fire to come dorni from Heaven and consume their, he told 
them they did not know what manner of spirit they were of. When 
Peter drew his sword, the Saviour told him to put up his sword 
into his place. All Christ »s conduct and actions, were in acc- 
ordance -vrith these teachings and declarations* Yfhen he was re- 
viled, he reviled not again, when, he suffered, he threatened 
not; but committed him.self to- Him that judgeth righteously. 
Peter says, he left us an example that we should follow his steps. 
I would ask our opponents, WtUT IS THE BXAIvJPLE OF' CHRIST YffiIGH 

These are Christ's direct teachings> and they are as plain 
as I would know how to make language. If the Saviour does not 
mean this, I am at a loss to know what the purpose of his lang- 

260 THE PILGRM Every syllable of his teaching is in this spirit of . 
pas si TO submission and non-resistance; and every action of his 
life Y7as in accordance vath the same spirit. 

In view of the charge of Hoses, that we shall hear Christ, 
and his o^vn repeated declarations that vfe must obey his commands 
and^do the will of the Heavely Father, it is highly important 
that we form correct conclusions in regard to what he did teach, 
"Not every one that saith unto me, Lord, Lord, shall enter into 
the kingdom of Heaven; but he that doeth the mil of my Father 
which is in Heaven» Why call ye me Lord, Lord, and do not the 
things which I say?" iUid again, "He that hath my corrmandments, 
and keepeth them, he it is that loveth me* He that loveth me 
not, keepeth not my sayings. If ye love me keep my coirmandment s • 
The f. at her which hath sent me, gave me commandment ifriiat I should 
say, and what I should speak; and I know His coirmandment is life 
everlasting*" Now what are we to understand by his commandment, 
if those here alluded to are hot such. Go into the world and 
preach, and baptise is his corrmand, but what are we to preach? 
Svideatly Yjhat He preached and taw^ht; and as he says, "Teach 
question 7dth us should be, what are his commands? Then, the 
Old Testament, reason, and necessity, all must yield to Him, 
for Christ is supreme coirmander. The Old Testament, sound rea- 
son, and necessity; all harmonise Christ's teaching, if 
examined and directed by the Spirit of God; but if it should be 
dark to us that we cannot bring thern to harmonize, ytb must yet 
give Christ supremacy, for vre are conmanded to take every thought 
captive under obedience to him. 

Paul says the mind shall be in us which was also in Christ 
•■Jesus* How are we to know Christ's mind if not by his T/ords 
and actions? The Scribes and Pharisees evidently imderstood 
the Saviour to tea6h non-resistance, or else they would not 
have concluded as they did, "if we let this ixian thus alone, all 
men mil. believe on him; and the Ron:ans will come and take away 
both our place and nation." The Christian nations are the great^- 
est warriors kno-wn; and it is often asserted, that the best 
Christians make the best soldiers. If tiiis is so, why did these 
vdly and sagacious Jews come to the conclusion they did? If 
Christ's religion made them better soldiers than they were be- 
fore, why could the Romans any easier take a^vay their place and 
nation, than if they were not Christians? The same argument is 
made use of now against the non-resistant doctrine. "If all 
men would do so, what would become of the co\intry and nation," 
they say. 

So long as the Apostles hearts were not changed by the Holy 
Spirit, they could not rightly understand the Saviour* s doctrme, 
or comprehend his meaning, when he spoke of his kingdom; hence 
the expressions before alluded to. But after they had received 
the Spirit, we hear them make no more such expressions. But 
all their teaching with their acts and deeds, harmonize and 
agree most perfectly mth this self sacrificing non-resistant 
spirit. (to be continued). 

"ind thine ears shall hear a word behind thee_ saying. 
This is the way, walk ye in it." Isa. 30: 21. 



One of the greatest facts in history is that God 
has spoken to man, God revealed Himself through natiore 
in a general way but in a special way Ha revealed Him- 
self and His truth to man through Christ and the Scrip- 
tures, Truth caiiie thi^ough personality as the Holy 
Spirit directed the holy men of old to write the 
oracles of God. Peter said^ '^Mo prophecy ever came by 
the impulse of man^ but men moved by the Holy Spirit 
spoke from God," 

The main theiie of the Bible is the history of redem- 
ption. The Word became flesh and dwelt among us in 
the first century. The written Word^ however^ came 
into being over aperiod of about fifteen centui'ies^, 
from Hoses to the completion of the New Testament, 
In the list of authors we find the shepherd^ poet^ 
prophet^ iBANyeTj, doctqr^ and government employee. In 
spite of the long time span between Genesis and Revel- 
ation^ and the diverse interests of- the authors^ they 
united in producing the greatest book in the world. 

One of the old writing materials; was papyrus,. The 
pith of this plant was sliced and the strips were gLuai 
together in a vray that produced sheets whj;ch were form- 
ed into rolls. The use of pajoyrus rolls dates back to 
the third millenimii B.C. Another writing material^ 
parchment J came into use about 200 B.C^^ Sheej) and 
goat- skins when cleaned and sm.oothed. became an excell- 
ent aUd durable sui'f ace on vrhich to I'^a^ite, 

The Old Testament has come cloxm to us in Hebrew and 
Aramaic, The oldest Hebrew manuscript of the Old Test- 
ament goes back to the tenth century A, 13. However^ 
the first translation of the Old Testam.ent appeared in 
part about 275 B.C, when the Jews of Alexandria^ Egypt ^ 
sponsored a translation into Greek^ which was the spok- 
en language of the Jews at that time. This translation^ 
the Septuagintj was widely used by the early church. 
Many New Testament quotations are made directly from it. 


•The New Testament was. -v^n^itten in Greek. A few 
scholars^ however^ believe that the Gospels were orig- 
inally ijritten in AraiJiaic, The earliest known Greek 
manuscript goes back to the second century A.D. One 
famous Greek manuscript^ Codex Vaticanus^ which includ- 
es both Testaments^ dates back to the fourth century. 
In all 3 there are about ii, 500 manuscripts of the New 

As the Roman Empire spread^ the use of the Latin 
language increased. Jerome^ in the fifth century pro- 
duced' the Vulgate^ tlie entire Bible in Latin. This 
translation was the Bible of Western Ci-nristendom for 
over a thousand years. As Ghristianit;^ spread^ the 
Bible was translated into tlie language of the co-antry 
being Christianized, 

Likely most of us are interested in the development 
of the English Bible* 

Christianity entered Britain in the second century 
with the missionaries using the Latin Bible. The Eng- 
lisli Bible began to develop in the seventh centui-^y 
when a series of scholars started translating parts of 
the Bible, Finally;, Hycliffe produced in 1382 the 
whole Bible in English translated from the Latin, Some 
of the well-knoT-ra phrases of. our Bible originated with 
him^ e.g.^ '^the beame and the mote^=» ''-the cuppe of 
blessing which we blessen." 

Tyndale^ in the sixteenth century^ translated the 
Bible from the original Hebrew and Greek with the help 
of the Latin and German. His style is evident in two 
quotations J Gen. 39:2^ ^'and the Lorde'was with Joseph^ 
and he was a* luckie felowe^" Matt, 6:?^ "Vjhen ye pray, 
bable not moche," A series of other English versions 
followed until in l6ll appeared the munuraental work, 
the King James Bible, called the Authorised Version, 
This Bible has standardized the English language and 
m-ade a tremendous impact on English literatux'e. 

The British Revised Version appeared in 1885 and in 
1901 the ilmerican Standai^d Version appeared in America, 
Within recent years a great variety of new versions 
have appeared as Weymouth, Moffatt, and Williams, 

(continued on page 2f>6) 




"Let us go forth therefore "anto him mthout the camp, 
hearing, his .reproach," Heh. 13: 13. 

I cannot give it up. 

The little -world I know- 
The innocent delights of youth. 

The things I' cherish so S 
•Tls true, I loTe my Lord, 

Md long to do His vdll; 
But oh, I may enjoy the world 

And he a Christian still* 

I lore the hour of prayer, 

I loTB the hyXTins of praise* 
I love the blessed Word which 

Of God's redeexiang grace^ 
But — I am human still i 

ArA Tfhile I dwell on earth, 
God surely Tdll not grudge the 

I spend in harmless mirth t 

These things belong to youth, 

Ind are its natural right — 
My dress, my pastimes and my 

The merry and the bright. 
My Father's heart is kind I 

He will not count it ill 
That my small corner of the 

Should please and held me stilll 

And yet- "out side the camp" — 
*Twas there my Saviour died! 

It was the world that cast Him 
And saw him crucified. 

Can I take part with those 
Vftio nailed him to the tree? 

And where his name is never 
pr ai s ed , 

Is there the place for me? 

Nay, world I I turn away, 

Tho' thou seem fair and good; 

That friendly, outstretched hand 
.of ^hine 
Is stained with Jesus' blood. 

If in thy least device 

I stoop to take a part. 
All unaware, thine influence steals 

God's presence from my heart. 

I miss my Saviour's smile, 

"Whene'er I walk thy ways; 
Thy laughter drowns the Spirit's 

And chokes the springs of praise. 
Whene'er I turn aside 

To join thee for an hour. 
The face of Christ grows blurred 
and dim. 

And prayer has lost its power. 

Farewell . • • Henceforth my place 

16 with the Lamb who died. 
My Sovereign I While I have t^y 

What can I want beside? 
Thyself, blest Lord, art now 

hly free and loving choice. 
In whom, though now I see thee 

Believing, I rejoice. 

Shame on me that I sought 

Another joy than this. 
Or dreamt a heart at rest with thee 

Could crave for earthly bliss! 
These vain and worthless things, 

I put them all aside; 
IS.S goodness fills my longing soul. 

And I am satisfied. 

Lord Jesus I let me dwell 

"Outside the camp" with thee I 
Since thou art there, then there 

Is peace and rest for me. 
Thy dear reproach to bear 

I'll coimt my highest gain. 
Till thou return. Rejected One, 

To take thy power, and reignj 



■ ■ ■ • ■ "NEHEMI/^H" 

Fourteen years (B.C. li-UU) after the retTorn of Ezra 
to Jerusalem^ NeheiTiiLali led up a company and restored 
the walls 5 and the 'civil authority. Of those events 
this book is the record, "l-flien Neheraiah (a cup .bearer 
for King Artaxerxcs of Persia) heard of the fate of 
the remnant of the Jews that escaped captivit;/ he x^ras 
determined to do what they had failed to do because of 
^ their disobedience to God. He won the good mil of the 
king and was sent on his waj^ with letters to the i^ulers 
of the adjoining..; countries asking them to help Nehemiah 
with materials etc. He encouraged the pe ~ to rebuild 
the walls even though there was some opposition from 
neighboring countries, Ue have adetailed accomTb in 
chapter three about the process » 

■ Mien Tobiali^ the Ammonite^ saw he could not take 
God^s people ^sj force^ he then tried craftiness | of 
which Nehemiaii was well aware. So the wall w\as finish- 
ed in fifty two • days , 

The people complained to Hehemiah about their land 
they had ^ given up, etc, but he rebuked them and gave 
them a good example. He tells us he fed one hundred 
and fifty people every day, 

Nehemiah gave his brother, Hanam., and Kananiali 
charge of the city of fourty two thousand three hundred 
and sixty Jews plus their servants. 

There was a great revj.val in. the newly built city, 
Tlie law of Hoses was read and explained by Ezra. The 
feast of tabernacles was again observed, and the people 
repented in sack cloth, and confessed their sins. They 
renewed, or made a nex'j- covenant to keep all the command- 
ments of God, The Temple order w^as restored, and they 
admonished, . strongly, against the thing that caused 
Israelis down fall again, and again; intermarriage mth 
other nations, 

WeheiTiiah must have rejoiced to see his people at 
home again in Jerusalem, He returned to King Artazei^xes 
(as he had promised) and after a time gained his leave 
and came back to Jerusalem. 

Pilchard D. Skiles, Wakarixsa, Jnd, 


7QL. 3 DECEi-IBER^ 19^6 NO. 12 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 

V/atcIuTianJ tell us of the nighty . 

l^Ihat its signs and promise are: • 
Traveler! o^er yon mountain's height^ 

See that glory beaming star, 
WatchmanI does its beaueous ray 

Aught of hope or joy foretell? 
Traveler I yesj it brings the day^ 

Prorid-sed day of Israel. 

VJatchmanJ tell us of the night j 

Eigher yet that star ascends. 
Traveler] blessedness and light^ 

Peace and truth^ its course portends, 
¥atchmanj x^ill its beams alone 

Guild the spot that gave them birth? 
TraY'lerl ages are its oun- 

See it bursts oler all the earth. 

WatclimanI tell us of the nighty 

For the morning seerns to dawn. 
TraY'lerl darkness takes its flighty 

Doubt and terror ai'e withdraDm. 
Watchman! let thy wanderings cease 5 
■ Hie thee to thy quiet hom^e. 
Trav^lerl lo] the Prince of Peace ^ 
Lol the Son of God is come 



THE PILGRIM is a religious magazine publtslied monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 

"And the Word was made flesh and dwelt among us, (and 
we beheld his glory, the glory as of the only begotten 
of the Father), full of grace and truth." 

"Xhat which was from the beginning, -^'fhich we have heard, 
which we have seen with our eyes, which we have looked 
upon, and our hands have handled, of the Word of life. 
(For the life was manifested, and we have seen it, and 
bear witness, and shew unto you that eternal life, which 
was with the Father, and was manifested unto us ) • . • " 

BY EVERI STANLiiRD in heaven or in earthy Jesus 
Christ is the greatest person that x-xas ever in the 
world. Only one naine in the whole ^onivcrse stands 
above his; that is: GOD the FATHER. He is the ^'LION 
read about in the 5th chapter of Revelation^ that was 
found worthy to open THE BOOK that was sealed mth 
seven seals; although it was said that '»No man in 
heaven^ nor in earthy neither under the earthy was 
able to open the book or to look therein," 

Qreater .things have been said about Jesus than of 
any other person that- has been in the world. Greater 
names have been given him than of any other one; even 
PRINCE OF PEACE. He said greater things of himself 
than any one else ever dared to say. He said^ "I caaue 
dow~n from heaven;" "All power is given me, in heaven 
and in earth;" "I give unto them eternal life;" "I 
will raise. him up in the last day." (Is it any wonder 
that those officers who were sent to take him at one 
time, reported back to those who sent them^ "Never man 
spake like this man speaketh?" 

He did greater things than any one else ever did. 
He healed ALL I^lAJ^JNER of diseases; he xmlked on water; 
he rebuked the winds and stilled the waves of the sea; 
and finally he raised the dead to life again. It was 
said of him that ALL THINGS were made by him, and mtb- 


out him was not any thing made that was made. ' He told 
the Jews that God was his Father j he said that he had 
seen Abraham^ and AbraliaiTi had seen his day. His motlier 
was a VIRGIN. He said he had received power from God 
to lay dovm his life, and to take it againj and this 
he proved by rising again from the dead the third day 
after he was crucified, although his blood had all been 
ghed at the crucifiKion, One day he took three of his 
disciples with him, and went up into a high mountain, 
and was transfigured before them, and appeared in glory^ 
and Moses and Elias (who had been dead many centuries) 
appeared x^rith him. Lastly he led them out to the mount 
of Olives and lifted up his hands and blessed them, and 
while they beheld he was taken up in a cloud to heaven. 

Sucn is the nature and character of Jesus Christ 
who was here on the earth about I96O years ago. He 
was born about 1; B. 0. and lived here about 33-g- years, 
and all of these mighty things which he did were done 
within the last 3"^" years of his sojourn on the earth. 

He was the poorest man that ever lived^ he ovmed 
no land, had no home, nor money,^ yet he has the rich- 
est Father in tlie universe, and is hoir to all things. 
He had more friends and more eneroies than any other 
person ever had. His brethren are numbered by the 
raillions. He loved people more than any other person 
ever did, and sacrificed more than any onej yet he 
was more hated than any other person who ever lived. 
He was the most peacable of all menj yet his own foll- 
owers have fought- bitterly about him. He had the ptare- 
st doctrine and way of life; but the world turned it 
down. He made himself of no reputation- even refiising 
to be called ^^good'^j yet his followers have multiplied 
to themselves exalted, and lordly titles. He refused 
a throne while he was here-and ruled no one^ yet his 
professed followers have ran greedily after thrones, 
and engaged freely in XTOrld politics and sought to 
rule the world. 

He was spoken of by many generations thousands of 
years before he came^ prophets and kings saw his suf- 
fering, and also his glory, x^rithout seeing him. It 
is now nearly two thousand years since he was here; 


but many thousands of people who never saw him^ love 
him dearly^ and faithfully trust in his love and power. 
>Jhile he was here he was ministered to by both men and 
angels. The Angel Gabriel, who stands in the presence 
of God^ was sent to earth before he was born to annou- 
nce his imraaculate conception to his virgin mother. 
An angel' of God appeared first to the shepherds of 
Judea to announce his birth^ and declared to them that 
the glad tidings should be to ALL PEOPLE^ and also an 
"•heavenly host" (perhaps the x^iole choir) sang his 
praise in the Highest Glory. let^ for all of this^ 
when he was thirty, years old he was left ALONE in the 
'H'jilderness" X'^rith the devil forty days and forty nights 
'without food J and x^ras sorely tempted.- He cried piti- 
I'lfLly to God xdaile on the cross^ because he was forsak- 
en 3 yet he prayed that his enemies might be forgiven. 

There can be no higher honor than to be a friend 
and brother to this great JESUS.- He has said^ "Come 
imto me all ye that labor and are heavy laden^, and I 
will give you rest 3 take my yoke upon you and learn of 
mej for I am meek and lox^rly in hearty and ye shall 
find rest unto your soxils. For my yoke is easy and 
lay bui-'den is light." -D,F.¥. 

' . • By Richard Skiles. 

Could we vdth ink the ocean fill, 
And were the skies of parchment made? 
tYere every stalk on earth a quill, 
: ' And every iinan a scrihe by trade; 
To ^Trite the love of God ahove 
Would drain the ocean dry; 
Nor could the scroll contain the whole, 
Tho' stretched from skiy to sky^ 

It seems the author has difficulty in magnifying 
the love of God enough » It might seem to us as though 
he has exaggerated it somewhat^ but if we could in 
some small uay comprehend the love of God we would 
probably find our english language lacking in words 
to express it. He loved us this much that he sent his 
only Son to be cruely treated^ and suffer and die on 

lHE pilgrim 269 

the cross for us that we might have eternal life and 
again be in His presence. If we as fathers and mothers 
would do anything half so sacrificial for oui"* children 
and then they weald still turn against us and not acc- 
ept us^ how badly we wo 'old feel« How can God look 
down on this adulterous and sin filled people and still 
be patient and love us? Because He is plenteous in 
mercy, '^Oh love of God how rich and purel How measure- 
less and strong J^ He is no doubt lovingly and patient- 
ly wating for sinners to accept him and ask him for 
forgiveness of their sins. If we could look doirmonthe 
sin of one big city as God looks on it^ we would no 
doubt say^ "It»s enough^" and stamp them out. But not 
Gods for he is slow to anger and plenteous in mercy. 
He keeps knocking^ loiocking^ knocking^ wanting to come 
in and save oui" souls^ but sin hardened 'man mil not 
open the door. Still he is slow to anger and plenteous 
in mercyj giving us more time and opportunity. It 
appears as tliough people thinlc they have to get rid of 
their sin and be a good person before God will receive 
them. This is not so. He wants us to come just as 
we are. Bring everything along 1 Then he will do what 
we cannot possibly do.- take away our sinj .Wonderful 
thought J 

David tells us however^ that He xcill not always 
chide. Neither will He keep his anger forever. Some- 
time He will say^ It is enough o Then those who have 
been tuiniing him away all this time will cry for rocks 
and hills to fall on them to hide them from, the face 
of Him that sitteth upon the Tlirone, Let us make good 
use of our time, 

Vh.en hoary time shall pass away^ 

And earthly thrones and kingdoms fall 5 

>Jhen mien who have refused to pray^ 

On rocks and hills and mountains call; 

God's love^ so sure^ shall still end"are^ 

All measureless and strong 5 

Redeeming grace to Adam»s race- 

The saints* and angels* song. 

-Wakar us a^ Indiana . 


By J. lo Cover 

The way for Jesus was fully prepared by John . • 
the Baptist) for after the long time without the 
voice of the prophets^ *'the voice of one crying 
in the wilderness" was heard nj the multitudes that 
came out to hear his words and many repenting of 
their sins being baptized. Until all the regions „ 
round about were in expectation. 

As tiie. Holy Spirit took pai^t in the creation of- 
this earth and its iniiabitants_, so now we see him 
assisting in the New Creation, beginning in prepar- 
ing a body for Jesus to dwell' in upon this eai^th. 
We read in the Angel Gabriel *s Message, "The Holy 
Ghost shall come upon thee, and the power of the , 
Highest snail overshadow theej Therefore also that 
holy thing x-jhich shall be born of . thee shall be 
called "The Son of God." 

'"He took upon him the form of a servant, and was •, -^ 
made in the likeness of m.en". Jesus, the Son of 
God entered into this holy body^ . the Wonderful, 
Couficellor, The Mighty, God, The Everlasting Father, 
The Prince of Peace dwelt in that little innocent 
baby form, and we read "And Jesus increased in. 
wisdom and statue, and in favor with God and man". 
He meets the great Forerunner, the Voice in the 
Wilderness, the great herald of the coming King 
at Jordan's banks and demands baptism. John the 
Baptist who already was filled with the Holy Spirit 
from birth, reluctantly consents sajlng: "I have 
need to be baptized of thee and comest thou to me? 
Jesus points unto the way saying, "Suffer it to be 
so now: for thus it becometh us to fulfil all right- 
eousness, then he siiffer.ed him", "And Jesus when 
he was baptized went straightway out of the viater: 
and lo, the heavens were opened \mto him, and he 
saw the Spirit descending like a' dove, and light- 
ing upon him.: And lo a voice from heaven saying, 
"This is My beloved Son in whom I am well pleased". 
The gentle, hovering heavenly dove, the Spirit of 


God rests and abides upon him* The two great powers 
of the Godhead commissioned by Oiar Heavenly Father to 
begin the mighty work of redemption^ The Holy Spirit 
was in the background^ and the Son of God veiled in 
flesh and blood. 

Can we coifprehend some of this great work by the 
great creative forces of the universe here unitedly 
engaged to rescue sinful man in reconciling them to 
God? The Heavenly Dove leads on and Jesus follows 
into the wilderness there to be tempted of the devil. 
They work together in perfect harmony; perhaps the 
Holy Spirit at this time preparing also for his charge 
and mission to take place after the work of Jesus was 
finished. I have often thought we should think of the 
Heavenly Dove whenever we see those harmless little 
doves _, and hear their soft wooing song at twilight and 
other times. 

In quiet loving reminder of oixr duty^ he comes to 
he comes to us as he came to Jesus with power to help 
in every time of need- ah yes- the gentle ways^ the 
kind acts^ the loving words; the tender care^ the 
harmonious and temperate life; the holy consecrated 
person of our Saviour was so fiil.l and complete by the 
abiding^ faithful presence of the Heavenly Dove who is 
so self effacing; so willing to work without being 
seen; to even help when he is not^ f lilly appreciated^ 
and so high above every sinful way and word. 

We see in these two powerful persons^ united in the 
XTOrk of bringing our Heavenly Father ^s tjill to man; 
healing all manner of diseases^ forgiving sinners^ com- 
forting the sorrowful^ discouraged ones^ speaking again- 
st sin and sinful" man^ and preparing the sacref ice for 
our sins upon the cross^ and finishing the v7ork of our 
salvation in the grand and glorious resurrection- all 
these wonderful works were done without hinderance^ 
powerful^ p-ure and holy_, without faulty blameless be- 
fore God- these two The Son and Holy Spirit v/orked to- 
gether as we read J "For he whom God hath sent speak- 
eth the words of God: for God giveth not the Spirit 
by meas-ure unto him^'^ Wonderfully Jesus did answer 
.Satan in severe temptations^ so constant and true^ 

272 .. THE PILGEM 

pass virtue unto those who needed healing and cojnfort^ 
sustained in every effort for our good^ "by the leading 
of the Heavenly Dove who also never faltered or neg- 
lected his duty and care in this great work. And so 
on till the close of Jesus life upon the Cruel Gross 
sayings ''Father into thy hands 1 corm'aend my Spirit, 
and having said thus, he gave up the ghost". Do ' 

■these last words refer to the Holy Ghost who had been' 
his constant help, hovering over him and ministering 
imto him unto the end? Likely at the death of Jesus 
this sweet fellowship was broken for. awhile, and the 
holy Spirit left to behold those sad, sorrowful 
disciples, disco^araged and cast down. This heavenly 
Dove x^rho also beholds everything, we do, may at times 
utter the sad sweetly moui^nful cry when beholding our 
weakness, our temptations, yet witnessing to every- 
thing we do and recording oui" evury thought, word and 
deed. His work goes on and on till the close of time, 
near every true believer guides, guards, interprets, 
warns, and comforts, and safely conducts Gods dear 
children even to the pea^rly gates of The New Jerusalem, 

Ob. HeaTenly DoTe sent doim. Through, riven sky and air, 

Upon 'this sinful earth; The Heavenly Dove descends: 

That vfe might wear a Crown, Down heaven's golden stair. 

The gift of second birth. And soon his journey ends^ 

On gliding wing^ . With gentle vang, 

From bright array; And^ softer tread. 

Where Angels sing, He lights to ciing. 

In perfect day. On Jesus' head. 

Behold the Lamb of God I Guide us along the way. 

Rise from the watery grave; And woo us with thy call. 
With fearless step he trod; And if we go astray, 

Our way to life he gave# Restore, us lest we fall. 

He prays in love. Be near to bless. 

To God on high. Unto the end; 

Father above. In kind caress. 

Speaks from the sky. Be thou our friend. 

In thunder shaking Voice, -1160 Star Route 

The heavens open wide; Sonora, Calif. 

As Angel hosts rejoice, ^^^^._ ^^^ COMFORTER. 
Descending glorys' tide. 

Oh happy day. 

For all who heard. 
Of sacred way. 
And holy word. 


By David A. Skiles 

In Rom. 12 s 2 we find the above word^ in which verse 
we read^ "And be not conformed to this woi*].d: but be 
ye transformed by the renemng of jovoc mind^ that ye 
may prove what is that good^ and acceptable^ and per- 
fect vdll of God," It is a generally accepted riue 
that the religion of Jes'as Cbj?ist consists in keeping 
His comiaandmentsj an so we mast accept these words as 
a coriniiand of Christ tlirough inspiration of the apostle 
Paul. Though this command is perhaps more broad in its 
scope^ and less pointed than such commands as "Thou 
siialt not steal" or "Thou shalt not kill/* Yet we be- 
lieve it as an underlying requisite that permeates 
the entire Gospel of our Lord and Sa^'iour Jesus Christ. 

Transformation^ and conversion as alluded to in the 
Scriptures are very much paralell in their meaning and 
application^ though perhaps transformation reaches a 
little farther in outward or visible form; but the 
Apostle makes it clear that a renewed nrLnd must be the 
seat of the transformation, which gives proof of what 
is the goodjj acceptable, and perfect x-d-ll of God, 

It is an evident fact that the iiiind of man is entir- 
ely invisible to the hwaan eye of his neighbor or 
felloT'jman; but in a measure can be interpreted by the 
outward form. Just as the outward form of a tree 
proves the kind and value of the timber within, and 
as the outward form of all vegetable and animal life 
determines its kind and idenity, so we believe this 
same law and principle is fundamental and significant 
in the outward form, as well as conduct, of the child 
of God: the Christian, 

God before \fhose eyes all things are naked and open 
can see the inward mind and intents of every heart; 
but huiTian eyes see only their outward effects. As 
testimony to this line of doctrine numerous Scriptures 
might be given. In Matte 5slU>l5^ Jesus says of his 
disciples, "Ye are the light of the world, A city 
that is set on an hill can not be hid. Neither do 
men light a candle, and put it under a bushel, but on 


a candlestick^ and it giveth light to all that are in 
the house, '^ Here is visibility made manifest. In II 
Gor, 3s2 Paiil speaks of his brethren: '^le are our 
epistle written in our hearts ^ knoim and read of all m 
men,'' Here seems to be open recognition of Paul's 
work and labors in the church at Corinth^ as they, gave 
evidence thereof which could be seen and known by all 
men. ' . 

Jesus sent forth the Seventy^ sajlngy "Go your ways: 
Behold I send you forth as lambs among X'^olves"- these 
so very unlike and diverse in nature; but their out»- 
wai^d form equaly unlike and diverse. Here we see 
righteousness and unrighteousness in their contrast. 

In I Peter 2:9 we read^ "But ye are a chosen genor- 
atioiij a x'oyal priesthood^ an holy nation^ a peculiai" 
people," V;hy a pecifLiar people? Because of being 
ti'ansfcrmed within and without from that which is ord- 
inary. It is written that God hates pride ^ and it is 
evident that pride has its origin a,nd seat in the heart 
and mind of the individualj but is not ordinarily con- 
fined there ^ for He hates a proud look. So if we want 
to please Him^ if wc want to be fit subjects for His 
holy dwelling place ^ shall we choose that which He 
hates? or that which He loves? 

Paul in II Cor, 6:1?^ in speaking of separation 
from ungodliness which also implies transformation^ 
says^ "Wherefore come out from among them, and be ye 
separate saith the Lord, and touch not the unclean 
thing! and I will receive you^ and will be a Father 
unto you, and ye shall be my sons and daughters, saith 
the Almighty.*' 

That God anciently chose the house of Israel to be 
a peculiar people unto himself, is declared in Deut. 
llj.:2. He also gave them an outward sign of distinction, 
Num. I5s37 "bo end of chapter; the purpose of which was, 
that they may look upon this sign and remember all the 
commandments of the Lord to do them. The disasterous 
fate of the famous men of renoiin who evidently looked 
upon this as needless folly is given in the succeeding 
chapter . 

l^Jhen Balaam spoke the words that God put in his 


mouthy Mum, 23 ^ He looked upon the hosts of Israel and 
saidj *fHow shall I Giirse whom God hath not cursed? or 
how shall I defy whom the Lord hath not defied? For 
from the tops of the rocks I see him_, and from the 
hills I behold him: lo^ the people shall dwell alon^^ 
and shall not be recko ned a m ong the nations, VJlio can 
count" the dust of 'Jacob^ and the number of the fourth 
part of Israel? Let me die the death of the righteous^ 
and let my last end be like his, Israel was God^s 
I^eculiar and separate people in their generation and 
dispensation. The born again^ converted, and trans- 
formed, and loyal people to the commandments of Jesus 
our Lord are His peculiar people today. And shall we 
be ashamed of these peculiarities? If we appear and 
do like the world^ there is then obviously no cause 
for such shaiTie, Ho let us not be ashamed to bear the 
marks of a Christian soldier. Jesus said, "lihosoever 
therefore shall be ashamed of me and of my words in 
this adulterous and sinful generation^ of him shall 
the Son of iian be ashamed when he Cometh in the glory 
of his Father with the Holy Angels, Miich shall we 
choose? the favor of God? or that of the xrox^ld? Judge 


In Acts 5 we see where the High Priest, the chief 
priests, and the officers of the temple became incens- 
ed and imbittered at the apostles for preaching Jesus, 
forbidding them to do so, and even beating them, and 
commanding them that they should not speak in the name 
of Jesus, VJhich moreover they did not cease to do, 
and the minds of the apostles were so transformed and 
refined that they could, and did, rejoice that they 
were counted worthy to suffer shame for His name. 

John the Revelator seen, and foretold the condition 
of modern Babylon, her worldly per suits, and merchand- 
ise in x^ich she v^as absorbed. Also her dreadful dest- 
iny, and' destruction, saying, '»The fruits that thy soul 
lusted after, are depai-^ted from thee, and all things 
which are dainty and goodly are departed from thee, and 
thou Shalt find them no more at all, for in one houi-^ 
so great riches is come to naught.'^ And John heard a 
voice from heaven which is saying to you, and me, 'tone 


out of her my people^ that ye be not partakers of her 
sins^ and that ye receive not of her plagues," — 
Separation, Transformation » 

Dear brother; dear sister: young and old^ let us 
not be unequally yoked together with unbelievers j but 
let us be volunteer and loyal soldiers in holding up 
the Old Brethren cause^ which we believe to be hariiion- 
icus with the Gospel of Divine Truth, We now have the 
liberty of choice j we can choose or refuse j but that 
liberty will have ended when we stand there before the 
Judgment seat of Ghxdsta -Rossville^ Ind. 


^^Ard thou^ Bethlehem Epliratah^ though thou be 
little amomg the thoiisands of Judah^ yet out of 
thee shall he come forth "onto me that is to be 
ruler in Israel | x^hbse goings forth have been 
from of oldj from everlasting." I^acah S: 2, 

Eetlilehem^ a small peaceful town^ had its population 
sv/elled by perhaps ten fold. Perhaps the same shep- 
herds vxho received the angelic annunciation had seen^ 
for days before^ all the roads leading to Bethlehem 
filled with sad and weary pilgrims, trudging their way 
to be ta:::ed by acruel heathen power. The people's 
minds no doubt were filled with thoughts of oppression 
and resentment. And on all lips and in all minds ^ 
thoughts of sadness and gloom^ no doubt wondering if 
the power of the oppressor would ever be brpken, as 
expressed in Luke 1:71^ ih. How little did the sleep- 
ing city realize that the beginning of the fulfillment 
of this hope was taking place in their very midst on 
that historic night. 

Redemption was promised in Eden at the time of the 
fall: therefore all the preparation of the ages to 
bring it to pass. All previous time pointed to^ and 
prepared for this great event. Since that time all is 
memorial of it| and points to the culmination. To be 
born of a woman was the most appropriate way for Christ 
to come. Purpose of his coming was to take away sin. 


No one can ever be saved until their sins .are taken 
away— forgiven. '^Behold the Lamb of God x^rhich taketh 
at^-ay the sin of the ijorld,'* D.F.¥. 

I-Iebrex;s 7* 3. 

"Vathout descent*^ is a translation of the Greek 
wordj agenealogeetos^ but not the happiest rendering. 
WITHOUT A GE1\[E0L0GY, I take to be the true rendering. 
It is not only graimnatically true^ but it is also 
historically true. The world contains no genealogy 
of this great man^ Melchisedec. Not so of the kings 
and chief priests of the Jews. Each of these had a 
genealogy vjritten and carefully preserved. But no 
record having been made of the descent of Melchisedec^ 
he was mthout one. Not that he had descended from 
nobody. For_,in that case^ he must have been a direct 
creation of God. Melchisedec was a Canaanite^ and not 
being in genealogical connection x-jith the sacerdotal 
families of the Jews^ there was no register of his 

After the appointment of the first priests among 
the JevjSj the office was hereditary. A man became a 
priest^ all other things concurring^ because his fath- 
er was a priest.. In consequence of this hereditary 
nature of the priest »s office^ a correct genealogy. was 
kept^ as in all other cases of hereitary offices. 

Melchisedec was a specially called priest without 
reference to his precedent or succedent relatives; and 
in this respect he was atype of Christ_, who sprang 
from a tribe of which Moses spoke nothing concerning 
a priesthood^ and therefore it was not important that 
a genealogy should be kept. He had not his genealogy 
from themi v. 6. 


This sarae person is said to be fatherless^ or with- 
out a father. There are two senses in which this word 
can be taken. 1. As spoken of a Man; and 2. As spok- 
en of an OFFICER. As a human being he had a father. 

278 _____ THE PILGRII4 

But as an OFFICER he was the first priest in his f amilj^ 
and as really without an OFFICIAL parent as was Adam 
without a NATURAL parent, Now^ it was as an officer 
that the Apostle here spoke oi him. In proof of this 
see chapter 6:20^ vjhere he says that Jesus xfas consti- 
tuted a"" chief -priest into the etex-nity, according to^ 
not the genealogy of ^ but according to the OrODKR of 

Again in chapter 7sl^ he says^ ''this Melchisedec" 
was I'King of Salem, '» and a "priest of the most high 
God/' and he officiated as a priest when he "blessed" 
that eminent patriarch- Abrahara, the .father of all be- 
lievers^ circumcised or uncircmncised. To him, as 
God »s priest J the patriarch gave "the tenth part of 


The Apostle next defines his OFFICIAL name,, MELCHIS- 
EDEC^ which signifies "King of righteousness." This 
was not his PATRON"&IIG. His paternal and maternal 
names, and his ancestry are lostj his official title 
preserved. HISTORICALLY, then, he is not only without 
a father, bu.t he is also, 


He was "first, on one side, King of righteousness, 
and then," on the other side, king of vSalem, which is, 
king of peace J^ He was not naxaed after a father, on 
the one side, nor for a mother, on the other. His 
name was entirely OFFICIAL— not parental. All we know 
of him is as an officer— nothing as a m^m, merely. To 
us he has, therefore, . 


The time of his birth is no where recorded. But, 
more particularly, and CONTK^TURALLY, the commencement 
of his reign, or beginning of his days as king; and 
the commencement of his priesthood, or beginning of 
his days as a priest, are both without a record, and 
consequently, to us, they can have no beginning. The 
days of a king, and the days of a priest, always mean 
their official days. VJhen these days become a matter 
of reference, and their commencemexit cannot be ascer- 


tained^ they are^ historically^ without a beginning. 
So also in relation to their termination. He had 

The end of a man's life is the time of death— the 
end of a king's life is the conclusion of his reign— 
the end of a priest's life is the termination of his 
priesthood. The time of Melchisedec ' s death— the end 
of his reign— and the termination of his priesthood^ 
are all unlmovm. In his history there is no. end to 

The first we hear of him is as a king and a priest- 
the last we hear of him is as a king and as a priest. 
The sacred historian introduces him reigning as a king^ 
and officiating as priest. He leaves him in the same 
conditions ♦ He gives him neither father nor mother^ 
nor a genealogy— neither a beginning of days^ nor an 
end 01 life— but leaves him abiding a priest continu- 
ally. So Paul found him in history^ and so he presents 
him to us in type^axi opposite anticipatory represent- 
ation of our blessed King^ and ovtr glorious chief - 
priest. Being made a resemblance for the Son of God^ 
he remains a priest WHO THE UNINTEPI^UPTED, OR CONTIN- 
UOUS HISTORY wliich God has given us of him. 

^ All that Moses knew of Melchisedec was by revelation 
from God J for he live about four hundred years after 
this priest. The very reason why God did not give 
Moses the name of his father and mother— his genealogy- 
the beginning of his days^ and the end of his life^ is 
because he. intended him for a resemblence of the Son 
of- God^ whose priesthood was as available with respect 
to sins coiranitted bef ore^ as it is in relation to sins 
committed since his death. 

This unbegun and imf inished history— this royal 
sacerdotal period— without an alpha or an omega^ fitly 
represents our rpyal priest who was a lamb slain from 
the foundation of the world^ and who now lives to make 
intercession for us. 

He was an extraordinary personage^ raised up for an 
extraordinary purpose. He was the first king whom God 
ever crowned— the first priest whom he ever consecrated. 


His royal authox^ity contemplated two re suits ^ and his 
royal title had two significations. The two results 
were RIGHTEOUSNESS and PEACE, of both of wnich he was 
king-"king of righteousness and king of peace,'* To him 
the unborn Levi— who had historic parents^ a genealogy^ 
the beginning of priestly days and end of sacerdotal 
life— to him this Levi^ with whom the Levitical priest- 
hood commenced^ offered patrimonial tythes while yet 
'^in the loins of his father^'* Abraham, 

As helchisedec received not his priesthood by 
itance from his father^ so Jesus was not constituted a 
priest according to the law of a fleshly commandment^ 
but according to the ability of an endless life. 

This righteous and peaceful king and priest was a 
'Suitable type of our chief -priest who is holy, harmless, 
"undefilcd, separate from sinners and made higher .than 
the heavens. The royal and sacerdotal history of Hel- 
chisedec fitly represented our ever-continuing priest 
with his changeless priesthood. His sacrifice was so 
perfect^ and he was so pure, that he needed not to olfer 
continual sacrifices*.. '^By one offering he has perfect- 
ed forever the sanctified^" He entered once into the 
holy place^ having obtained eternal redemption. He has 
not entered into holy places made by human hands^ but 
into heaven itself^ to appear now in the presence of 
God for us. There he is attired in robes of light, the 
glory he had with the Father before the x^orld was— the 
costume which he put on at the time of his ascension, 
T^hen he wrapped himself in a cloud of glory and passed 
beyond the regions of our atmosphere, to take his seat 
at the right hand of the i^ijesty on high. Before him 
all the principalities and the powers in the heavenly 
regions bend in px'ofoimd respect and holy admiration. 
He wears the mitre— he holds the scepter. He is our 
priest and king— oxuc* anti-typical Melchisedec— oui^ 
priest of the Most High God— -our king of righteousness 
and peace! 

To him every knee shall bend, whether of celestials^ 
terrestrials, or infernalsj and every tongue shall ac- 
knowledge his universal Lordship in order to the glory 
of God the Father, So may it be,- Gospel Visitor, 1872. 

THE PIIfiRBi 281 



By Daniel Musser^ 186U. (continued) 

Paul says, Rom. 12, "Dearly beloved, a-venge not yors elves, 
but rather give place unto wrath.: for it is written, vengeance 
is mine; I will repay saith the Lord. Therefore, if thine enemy 
hunger^ feed him; if he thirst, give him drink: for in so doing 
thou Shalt heap coals of fire on his head.^ Be not overcome of 
evil, but overcom^e evil with good." Now does not the Apostle 
here show an exact agreement with cur idea of what the Saviour 
teaches* Again Paul says, Eph. 5, *VBe ye therefore followers 
of God, as dear children; and WALK in lovej, as Christ also hath 
loved us, and hath given himself for us an offering and a sac- 
rifice to God, for a sweet smielling savour.," This is very ex- 
actly to the p^int of Christ's expression, when he conmanded 
his disciples to love and do good to their enemies. He says 
they shall d) so, "that they may be the children of their Father 
in Heaven," who deal so graciously with the children of men, as 
to send rain and let His sun shine on good and evil^ The evil 
and unjust are God's enemies. The expressions of Paul and 
Christ are very nearly in the same words and surely mean the 
same thing-, "Be ye followers of God as dear children «" The 
mere obedient a child is to a parent, the dearer it is; and 
parents do address them with expressions of endearm.ent» But 
such children as are disobedient 'are not usually addressed as 
DEAPv ohildren. Children who love their parents and are attach- 
ed to them, usually imitate their good examijplec Therefore the 
Apostle addressing his fellow believers, says, as dear children 
they shall obey God* Since they have been n^de children of God 
by faith, and partakers of the Divine natur by the spirit of 
God, heirs cf God, and joint heirs with Christ, He will have 
them show their birth, nature, and nationality, by displaying 
in their deeds and actions, the distinctive attributes of the 
parent • But Paul says further, .we shall "walk in love," What 
is walking in love? We have ali experienced a sense of love, 
and knsw what it is; but this is a thing Yfhich we cannot cod>- 
mand in ourselves , nor can others comm^and it in us; and if we 
do experience the sensation it is not YTalking in it. We read 
a great deal in the Scriptures about walking. Walking in the 
ways of the Lord, in the law of the Lord, in the ways of their 
Father. Walking in the ways of the ungodly, in sin, in unright- 
eousness, &c. , &c. It is evident therefore that to walk in the 
sense here intended, is ment our words, deeds, and actions^ 
These shall be in a,ccordance with the idea expressed by that in 
which we are said to walk. To walk in love, then, is evidently 
-intended to mean that we shall speak, do, and act the part which 
love would dictate* But. towards whom shall we thus conduct 
ourselves, or WALK? Evidently towards all men; even our enemr- 
ies, Christ' especisilly mentions them, our friends he^need not 
mention; nature mil teach us this, for even the Gentiles do so. 
But the Apostle makes his meaning very plain by telling us how 
we shall love and ^valk. He says, "walk in love as Christ also 


has loved us^ and gave hiir.seli for us ? " Now Christ lored us 
when" If e were His enemies, and showed His loTe by giving himself " 
for us ^ "vVhilst we were doing despite to the spirit of His grace. 
He loved us and gave himself for us ^ and washed us in His own 
"blood i Is it not evident then if we walk in love^j as Christ 
loved us 5 vre cannot take the life of any man? The Apostle ^s 
language is in complete agreement with what Christ taught in 
His sermon on the Mount, Vfe can take nn other sense out of it 
without doing violence to plain language. People some 
say "they can. love a man and smite him, they are not angry with 
those against vrhom they fight in battle, and by prosecuting a 
man for crime, they are doing him good," But it would be hard 
to convince a man that you love him, when you are thrusting at 
him Y/ith a sword or bayonet. At least it would not he ""YvjUjICING 
11^ LOVE" tov^ards him» Christ did not walk thus toward us. He 
could have prayed His Father and He would have given hi mi legions 
of Angels to punish His wicked and malicious enemies. He gave 
Himself for. us, our sins pierced His SQul, and the wrath He was 
under for 'our sins, caused Him to sweat' bloodfl Thus He loved 
us , and thus H6 walked toward us| and the Apostle mil have us 
to lay down our life, rather than take that of another, John 
says 5 "if we say we know God, and do net keep his com.niandm.ents, 
we lie, and the- truth is not in uso But if we keep his word, 
then varily the love ' of God is perfected inus» And again, 
"herein is the love of God manifested towards us, because God 
sent His only begotten Son into the world, that we might live 
through Him," To follow God and walk in love, is evidently 
then to manifest our love by our deeds and actions, in the way 
that God manifested His love towards us^ nam.ely by His dealings 
mth us. " . 

The Epistles and "acts cf the Apostles^' throughout, breathe 
this passive non-resistant spirit, and yathout doing violence 
to their language, no one can gather anything else from them. 
Their actions , or y/alk and conduct throughout, as well sho77' 
how they were led by the Spirit, and how they understood the 
Saviour. Paul says, being "reviled we bless, being persecuted 
we suffer it, being defam^ed we entreat; we are made the filth 
and off-sourings of all things unto this day^" Not a single 
instance of resistance of evil recorded, or a command give that 
can be tortured into such an idea. 

One of our opponents endeavoring to prove "non— rest i stance 
a false doctrine" says, "now I grant that the Gospel, adopted 
and followed out, would prevent war«" This is all we assert 
and shows that the language of the Gospel is so plain, and our 
position so strongly maintained therein^ that even our oppenents 
are constrained to admit its truth I Whoever adopts the Gospel 
and follows it out, will not engage in war. But this will not 
prevent those who do not adopt and follow it out from doing so. 
No worldly government can adopt and follow out the Gospel. 
Government is founded upon law and justice; and this must have 
the executive power of the STfrord. The Gospel is founded on 
grace and mercy, and the lawless and violent will not regard. 
This same author says, Christ ■ teaches the INDIVIDUAL, and not 
the State." And again, "Governments have no future beyond this 


life, therefore they are not directly addressed "by the Gospel 
message." This we admit, therefore it was not expected, iior 
intended, that GoYernnient should "adopt and follow out. the Gos- 
pel;" but can any one d eiiy that it was intended, that those 
who AI^E addressed in the Gospel, should also adopt and follow' 
it out? The individuals are addressed, and it is intended and 
expected that they will "adoi)t and follow out the Gospel," and 
what then? >Vhy, according to the Author's own adnassion,^ "war 
will he prevented." 1 would ask the Author whether there ever 
was aChristian who did. not "ADOPT AtlD CARRY OUT THE GOSPEL." 

The mass of mankind did not receive or accept the benefits 
of Christ's mission; and their relation to God vias consequently 
not changed by the Gospel, "He came to his own but his own did 
not receive him, but as many as received him, he gave povrer to 
become the sons of God," To those "v/ho ddd not believe on him, 
he said, they shall die in their sins, and whither he goes they 
cannot come. They shall not see life, but the wrath of God 
abideth upon them; their sin remaineth and they are condemned 
already, Christ cam.e to restore the lost image in men, and 
establish the kingdom of heaven mthin him. Every one can per- 
ceive then that this work was wrought in those Y7;ho receiv- 
ed lUm, who believed in His name, or who were converted. But 
the condition of those who did not believe was not changed; 
they remained in their sins under the law and condemnation, 
where all men both Jews and Gentiles, lay before the advent of 
Christ; or even before the giving of the law or choosing of 
Israel. Their relation to God was not changed, their hearts 
were the same as before, their self-love was not destroyed, 
consequently they still remained where they had been since 
the fall of« These have no nmr commiind under the Gospel, 
other than the invitation to repent and believe the Gospel; but 
as long as they did not accept the invitation, God could give 
them no better command than that which He had long since given 
them, and under which they could enjoy all the happiness they- 
were susceptible of enjoying in their present condition and 
relation. Christ is not their priest till they embrace Him by 
faith; consequently to them there is no change of the lav^. 

All those who truly believed on the Saviour were cleansed 
from their sins, and received the gift of the Holy Ghost, by 
the power of which thier hearts were renewed, and the lost 
image restored, by shedding the love of God abroad in their 
hearts. Self-love was destroyed, and as injustice and violence 
are the effects of self-love, so the cause being removed the 
effect mast of necessity cease, and as the principle of Divine 
love which took its place would lead its possessor to walk in 
love to all men, there would as a consequence be no necessity^ 
for Government. But as avast majority of mankind did not beli- 
ive, they could not receive the Spirit, and their hearts contin- 
UBd unchanged, and amongst these there will ever be unjust, 
lawless and violent persons, who need Government and sword, to 
keep them in subjection. These unbelievers the Saviour labour- 
ed to convict of their sins, and grieved because they would not 
know the things which were for their peace; but He gave them 
no commandment except that they repent and be converted; there 


was no necessity for any of th.era> for obedience to no other 
coianand could change their relation to God; and this was the 
whole object of the Saviour's coission; besides they had all the 
moral conmands in the law. 

Before the coiiiing of Christ, the whole world, Jew and Gentile, 
moral and irriTiioral, just and unjust, were under sin; and their 
relation to God was the same, except that those who believed 
had the of justification through what Christ would do 
at His, and their faith brought consolation and hope vdth 
it^ but they did not realize their hope in this life. Those 
who did not believe in Christ's coming, stood in the same relat- 
ion to God as if there had never been a promise given. Yet they 
had the same law ^^^itten in their hearts as the others had, and 
if they obeyed its moral teaching they enjoyed the natural re- 
ward of earthly prosperity and happiness, which was promised 
to faithfulness under the lawo Thus after Christ came, those 
who did not believe were net benefitted by the Gospel, Their 
relation -was not changed. They remained where they vfere before 
in the 'wcrldji and under the kingdom of this 'vrorld, and were in 
no w^y relieved from any duty, or deprived of any privilege, 
interest or reward, which faithfulness to moral duties entitled 
them t'o before 

'Christ's kingdom is not of this world, therefore He did not 
interfere in the affairs of this world. He recognized the king- 
dom of this "world and its authority, as one King recognizes tlaat 
of another kiiig^-om or nation. But he gave the kingdom, or those 
in it, no coninand except the one before alluded to# He came to 
establish His kingdom, -and as there may be said to have been 
but one kingdom on earth hither to (all nations and kingdoms 
together composed the kingdom of this world). He had to take 
the subjects who would compose His kingdom 'out of that of this 
Trorld* These halving been brought into a new relation, and their 
circunstanoes changed, Christ gives new cormiandments« All the 
comnands Christ gives must be considered as given to His discip- 
les only. 

God had created man in a supremely happy state* This happi- 
ness consisted in the love of God, and fellowship with Him. 
This love and fellowship was restored to the believer, and con- 
stituted a source of exceeding joy and coiiofort to Him« Now 
Christ says, we cannot serve God and m^rrmon.' God will not dwell 
in a heart filled with world and worldly care a Therfore He 
purges the heart of these, and gives such a law to His subjects 
as Y/ill preserve it from the evil influence the world would 
exert upon it. If we invest a person with the principles and 
virtues which Christ commands to His disciples, is the image 
not divine? God is love, and they that dwell in love, dwell in 
God, and God in them. These commands are all in love, and show 
to what stature we must be wrought if we bear the image of Christ* 

(to be continued) 

To a severely afflicted rvj^n the question was put, "Do you see 
any special reason for this sore trial?" He answered immediat- 
ly, "No, but I am as well satisfied as if I saw a thousand, for 
my Father's vd.ll is the perfection of reason, — Selected. 




The government of the Church at the beginning of. ' 
the third century was nearly such as we have described 
in the last chapter « (2nd century) The more important 
Churches were severally superintended by a bishop^ 
possessed of a certain^ but not very definite degree 
of authority^ who ruled in concert mth the body , of 
presbj^ersj and even consulted on .matters of great 
moment the opinion of the whole assemblye The provin- 
cial sjmods^ of vjhich we have spoken^ composed of those 
bishops^ assisted by a few presbyters^ now began to 
meet with great regularity and to publish canons for 
the general ordination of ecclesiastical affairs. The 
Ifetropolitans gradually rose in consequence. Their 
dignity seems to have been conferred for life| but 
their ligitimate pox^er was confined to the calling and 
presiding in coiincils^ and the fraternal admonition of 
offenders. Still it was the natural consequence of 
this system^ acting on human imperfection^ that the 
occasional presidents insensibly asserted a general ' 
preeminence over the other bishops^ which it became' ., 
their next step to dispute with each'.other j and that 
the other bishops, being now constantly distinguished 
from their presbyters by these synodical meetings , 
assumed both over them and the people a degree of as- 
cendency not originally acknowledged, but which it was 
not difficiilt gradually to convert into authority. If 
we are to bestow on any individual the credit of having 
accomplished a change so natural 'and so nearly insensi- 
ble^ that distinction may possiblyibe due to Cyprian; 
(the bishop of Carthage) certain it is, that he plead- 
ed for episcopal supremacy with much more zeal and 
vehemence than had hitherto been, employed in that 
cause. It seems clear, indeed,, from several of his 
epistles, especially that addressed to Rogatian, that 
bishops possessed in his time, or at least in his 
Church, the power of suspending or deposing delinquents 


among the clergyj yet even this was liable to some 
indefinite restrictions as to circoinstance and custom^ 
and to a direct appeal to a provincial council. And 
it does not appear that such power was frequently ex- 
erted without the consent of the presbyterial college, 
or 'senate of the Church.' From these facts, compared 
with the assertions afterwards made by St, Jerome and 
St, Chrysostom, (which we have already mentioned,) we 
infer that the actual progress of episcopal usurpation, 
during the third century, was much less than some have 
ixiiagined- or at least, that the power of the bishops 
grew chiefly through the growth of their influence, 
and was not yet publicly aclmowledged by the constitu- 
tion of the Church, 

We adiTiit, however, with sorrowful reflections, that 
the 'individual conduct of some,. perha,ps many, among 
the directors of the Church, during the course, and 
especially the conclusion, of this century, deserved 
the reprehensions of comtemporary and succeeding witers. 
Some as sujription of the ensigns of temporal dignity— 
the splendid throne, the sumptuous garments, the perade 
of external pomp— indicated a departu-re from apostolic- 
al simplicity and a contentious ambition succeeded to 
the devoted humility of former days, iuid though we 
believe this evil to have been exaggerated by all the 
writers who have dwelt upon it, since the abuses which 
we have naticed could scai'cely be carried to violent 
excess by ah order possessing no legally recognised 
rights of property, we may still be convinced, by the 
institution inferior classes of the ministry, such as 
subdeacons, acoluthi, exorcists, and others, that the 
higher ranks had made some advances in lu>:urious indol- 
ence.— Haddington's Church History, 

Chi'istianity is the only religion that abounds in 
song. Atheism is songlessj agnosticism has nothing to 
sing aboutj the various forms of idolatry are not tune- 
fulj but Judaism said, '^0 come, let us sing unto the 
Lord 3" and when Christ came, the angels greeted his 
birth with praise, and since then Christian song has 
gained fullness and strength with each century, -Sel, 



There^s lots of music in 'em — the 

h}Tiins of long ago , 
And when some gray-haired brother 

sings the one I used to know 
I sorter -want to take a hand, I 

think of days gone by, 
"On Jordon^s stormy banks I stand. 

and cast a wistful eye 5'^ 

There's lots of irusic in 'em — those 

dear sweet hymns of old. 
With visions bright of lands of light, 

and shining streets of gold; 
And I hear *em ringing — singing, where 

mem'ry dreaming, stands, 
"From Greenland's icy mountains, to 

India ' s coral strands • " 

They seem to sing forever of holier, 

sweeter days, 
When the lilies of the love of God 

bloomed white in all the ways; 
And I want to hear their music from 

the old-time meetin's rise. 
Till "I can read my title clear to 

mansions in the skies ♦" 

We never needed singin* books in 

them old days — we knew 
The words, the tunes of every one — the 

dear old hyr-jabook through. 
We didn't have no trumpets then, 

no organs built for show; 
We only sang to praise the Lord, 

"from whom all blessings flow," 

An* so I love the good old hymns, 

and when my time shall come — 
Before the light has left me, and 

my singing lips are dumb — 
If I can hear *em sing them, I -11 

pass without a sigh 
To "Canaan* s fair and happy land 

where my possessions lie." 

288 . . THE PILGRH'i 



This book gives a portion of the history of the Jevs 

during the Babylonian captivity^ at a tirae when they 
were in danger of being destroyed. -Esther and Hordecai 
are the two outstanding Jewish characters. 

The king loved Esther and: so. made her queen. About 
the same time i-iordecai revealed a plot to take the 
kings life, and the guilty were hanged. Me are not 
told vhjy bu.t the king promoted Eaman the wicked Agag- 
ite. Because hordecai refused to bow to Haman as the 
king had comraanded^ .Haman obtained a decree that all 
the Jews should be slain, 

Esther^ in great danger of her life^ came before 
the king and invited him and Haman to a banquet. The 
king discovered that night that i-:ordecai had saved his 
life^ so he made Haman pay him a great public honor^ 
causing Haman to be very troubled. 

At a second banquet wiiich Esther held for the king 
and Haman^ she revealed Haman ^s v-^icked plan to destroy 
her people/ Therefore the king had Hajrian hanged on 
the gallows Haman had built to hang Hordecai on. Since 
the command to destroy the Jews could not be changed^ 
the king gave them the right to defend themselves^ 
which they did. Many of the people helped the Jews^ 
and the Jews slew many who tried to destroy them. An 
annual feast was declared and there was great rejoic- 
ing and feasting among the Jews. 

The book closes as xiordecai is promoted next to 
the king in honor and pox^er. 


1. By what sign did Esther know that the king 

would, receive her? 

2. V'Jhat was the' plot against the king's life, 

and who were the guilty? 

3. IJhat was Haman made to do to honor Hordecai? 

U. Viliat was done to Haraan^s ten sons? 

-EanLel 3» Wagner 
Santa Ana^ Calif.